Creation and Early Humanity according to Genesis

[Book of Genesis, ch. 1-3. Original Bible Project, translated by Dr. James D. Tabor, Ph.D. CenturyOne 1997]

GENESIS (B^ereshit)¹

Chapter 1   {1} In the beginning² when ELOHIM³ created⁴ the heavens and the earth—(2}and the earth was⁵ desolate and waste;⁶ and darkness was over the face^pl of the deep waters,⁷ and the Spirit of ELOHIM⁸ was hovering⁹ over the face^pl of the waters—{3}then ELOHIM said, "Let there be light": and there was light. {4} And ELOHIM saw the light, that it was good:¹⁰ and ELOHIM separated between the light and between the darkness. {5} And ELOHIM called the light day, and the darkness he called night. And there was evening and there was morning, day one.¹¹

  {6} And ELOHIM said, "Let there be an expanse¹² in the middle of the waters, and let it separate between waters above and waters below." {7} And ELOHIM made¹³ the expanse, and he separated between the waters that were below the expanse, and between the waters that were above the expanse: and it was so. {8} And ELOHIM called the expanse heavens. And there was evening and there was morning, a second day.

  {9} And ELOHIM said, "Let the waters below the heavens be gathered to one place, and let the dry land appear": and it was so. {10} And ELOHIM called the dry land earth, and the gathering of the waters he called seas: and ELOHIM saw that it was good. {11} And ELOHIM said, "Let the earth sprout sprouts^sg:¹⁴ the plant¹⁵ seeding seed, and the fruit tree making fruit, according to its kind, whose seed is within itself, upon the earth": and it was so. {12} And the earth brought forth sprouts^sg: the plant seeding seed according to its kind, and the tree making fruit, whose seed is within itself, according its kind: and ELOHIM saw that it was good. {13} And there was evening and there was morning, a third day.

  {14} And ELOHIM said, "Let there be lights in the expanse of the heavens to separate between the day and between the night; and let them be for signs,¹⁶ and for appointed times,¹⁷ and for days and years; {15} and let them be for lights in the expanse of the heavens, to give light upon the earth": and it was so. {16} And ELOHIM made the two great lights; the great light to rule the day, and the small light to rule the night with the stars.¹⁸ {17} And ELOHIM set them in the expanse of the heavens to give light upon the earth, {18} and to rule over the day and over the night, and to separate between the light and between the darkness: and ELOHIM saw that it was good. {19} And there was evening and there was morning, a fourth day.

  {20}And ELOHIM said, "Let the waters swarm swarms^sgof living beings^sg,¹⁹ and let flying things^sg fly²⁰ upon the earth over the face^pl of the expanse of the heavens." {21} And ELOHIM created the great sea creatures,²¹ and every living being that moves, with which the waters swarm, according to their kind; and every winged flying thing, according to its kind: and ELOHIM saw that it was good. {22} And ELOHIM blessed them saying, "Be fruitful and multiply, and fill the waters in the seas, and let the flying things^sg multiply on the earth." {23} And there was evening and there was morning, a fifth day.

  {24} And ELOHIM said, "Let the earth bring forth the living being according to its kind: the animal, and the moving thing, and the living thing²⁴ of earth, according to its kind": and it was so. {25} And ELOHIM made the living thing of the earth according to its kind, and the animal according to its kind, and every moving thing of the ground, according to its kind: and ELOHIM saw that it was good. {26} And ELOHIM said, "Let us²⁵ make man ('adam)²⁶ in our image, according to our likeness,²⁷ and let them rule over the fish of the sea, and over the flying thing of the heavens, and over the animals^sg, and over all the earth, and over every moving thing that moves upon the earth." {27} And ELOHIM created [the] man in his image: in the image of ELOHIM he created him; male and female he created them. {28) And ELOHIM blessed them and ELOHIM said to them, "Be fruitful and multiply and fill the earth, and subdue it; and rule²⁸ over the fish of the sea and over the flying thing of the heavens, and over every living thing that moves upon the earth." {29} And ELOHIM said, "Behold, I have given to you^pl every plant seeding seed that is upon the face^pl of all the earth, and every tree seeding seed, that has the fruit of a tree within itself – to you^pl it will be for food. {30} And to every living thing of the earth, and to every flying thing of the heavens, and to every moving thing on the earth, that has within itself the thing of a living being,²⁹ I have given every green plant for food": and it was so. {31} And ELOHIM saw all that he made, and behold – it was very good! And there was evening and there was morning; the sixth day.

Chapter 2   {1} So the heavens and the earth were completed and all their host.^sg³⁰ {2} And ELOHIM finished on the seventh day³¹ his work³² that he made; and he ceased (shabbat)³³ on the seventh day from all his work that he made. {3} And ELOHIM blessed the seventh day and he made it holy, because on it he ceased from all his work that ELOHIM created to make.³⁴

  {4} These are the generations (toledot) of the heavens and the earth³⁵ when they were created. In the day YHVH³⁶ ELOHIM made earth and heavens, {5} and no shrub of the field was yet on the earth, and no plant of the field had yet sprouted up – because YHVH ELOHIM had not caused it to rain on the earth, and there was no man ('adam) to work the ground ('adamah); {6} but a stream³⁷ would rise from the earth and water the whole face^pl of the ground—{7} then YHVH ELOHIM formed³⁸ the man of the dust from the ground and he blew into his nostrils breath of life^pl;³⁹ and the man became a living being.⁴⁰ {8} And YHVH ELOHIM planted a garden in Eden, toward the east,⁴¹ and there he placed the man whom he formed. {9} And YHVH ELOHIM caused to sprout from the ground every tree pleasant to the sight and good for food; and the tree of life^pl in the middle of the garden, and the tree of the knowledge of good and evil.⁴² {10} And a river went out from Eden to water the garden, and from there it was divided and became four heads. {11} The name of the one is Pishon; it winds through all the land of the Havilah, where there is [the] gold. {12} And the gold of that land is good; the bdellium and onyx stone are there. {13} And the name of the second river is Gihon; it winds through the whole land of Cush. {14} And the name of the third river is Tigris (Chiddeqel); it goes east⁴³ of Assyria ('Ashur). And the fourth river is the Euphrates (Perat). {15} And YHVH ELOHIM took the man and settled⁴⁴ him in the garden of Eden to work it and keep it.⁴⁵ {16} And YHVH ELOHIM commanded the man, saying, "From every tree of the garden you shall eat, surely eat!⁴⁶ {17} But from the tree of the knowledge of good and evil, you must not eat from it, for on the day you eat from it you will die, surely die!"⁴⁷ {18} And YHVH ELOHIM said, "It is not good, the man being alone, I will make him a helper⁴⁸ to be over against him." ⁴⁹ {19} And YHVH ELOHIM formed⁵⁰ from the ground every living thing of the field, and every flying thing of the heavens, and he brought each one to the man to see what he would call it: and whatever the man called it – each living being⁵¹ – that was its name. {20} So the man called names for every animal, and for the flying things^sg of the heavens, and for every living thing of the field, but for Adam⁵² he did not find a helper to be over against him. {21} And YHVH ELOHIM caused a deep sleep⁵³ to fall upon the man, and he slept; *and he took one portion from his sides⁵⁴ and he closed the flesh in its place. {22} And YHVH ELOHIM built the side that he took from the man into a woman, and he brought her to the man. {23} And the man said, "This one (z'ot) this time is bone from my bones and flesh from my flesh; this one (z'ot) will be called woman ('Ishah), because from man ('Ish)⁵⁵ this one (z'ot) was taken."⁵⁶ {24} For this reason a man ('ish) leaves his father and his mother, and cleaves to his woman⁵⁷ ('ishah); and they become one flesh. {25} And the two of them, the man and his woman, were naked ('arumim) and they were not ashamed.

Chapter 3   {1} Now the Nachash⁵⁸ was shrewd ('arum)⁵⁹ above every living thing of the field that YHVH ELOHIM made. And he said to the woman, "Did ELOHIM indeed say, `You^pl may not eat from any tree of the garden'?" {2} And the woman said to the Nachash, "From the fruit of the trees^sg of the garden we may eat, {3} but from the fruit of the tree that is in the middle of the garden, ELOHIM said, 'You^pl shall not eat from it, and you^pl shall not touch it, lest you^pl die.'" {4} And the Nachash said to the woman, "You^pl will not die, surely die!⁶⁰ {5} For ELOHIM knows that in the day you^pl eat from it your^pl eyes will be opened and you^pl will become as ELOHIM⁶¹ knowing good and evil."⁶² {6} And the woman saw that the tree was good for food, and that it was a delight⁶³ to the eyes, and the tree was desirable⁶⁴ for giving insight, and she took from its fruit and she ate; and she gave also to her husband who was with her, and he ate. {7} And the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves^sg and made for themselves loincloths. {8} And they heard the sound⁶⁶ of YHVH ELOHIM walking about⁶⁷ in the garden in the breeze⁶⁸ of the day. And the man hid himself and his woman, from the Face^pl of YHVH ELOHIM⁶⁹ in the middle of the trees^sg of the garden. {9} And YHVH ELOHIM called to the man and he said to him, "Where are you?" {10} And he said, "I heard your sound⁷⁰ in the garden and I was afraid because I was naked; and I hid myself." {11) And he said, "Who told you that you were naked? Have you eaten from the tree from which I commanded you not to eat?" {12} And the man said, "The woman whom you gave to be with me, she gave me from the tree, and I ate." {13} And YHVH ELOHIM said to the woman, "What is this you have done?" And the woman said, "The Nachash deceived me and I ate." {14} And YHVH ELOHIM said to the Nachash, "Because you have done this you are cursed above every animal, and above every living thing of the field. On your belly you shall go, and you shall eat dust all the days of your life. {15} And I will put hatred between you and between the woman, and between your seed and between her seed.⁷¹ He will strike⁷² you on the head, and you will strike him on the heel."§ §{16} To the woman he said, "I will multiply, surely multiply⁷³ your sorrow⁷⁴ and regarding your childbearing – in sorrow you will bear children,⁷⁵ and your desire⁷⁶ will be toward your husband, and he will rule over you."§ §{17} And to Adam he said, "Because you listened to the voice of your woman, and you ate from the tree that I commanded you, saying, 'You shall not eat from it'; cursed is the ground because of you. In sorrow⁷⁷ you shall eat from it all the days of your life; {18} and thorn and thistle it will sprout forth for you, and you shall eat the plant of the field. {19} In the sweat of your nose you will eat bread until you return to the ground, because from it you were taken;⁷⁸ for you are dust, and to dust you will return. {20} And the man called the name of his woman Eve (Chavah), because she was mother of all life (chay).⁷⁹ {21} And YHVH ELOHIM made robes of skin for Adam and his woman, and he clothed them.

  {22} And YHVH ELOHIM said, "Behold, the man has become like one from us, knowing good and evil. And now, beware lest he stretch out his hand and take also from the tree of life,^pl and eat, and live continually?"⁸⁰ {23} So YHVH ELOHIM sent him forth⁸¹ from the garden of Eden to work the ground from which he was taken. {24} And he drove the man out, and he stationed at the east entrance to the garden of Eden the cherubim, and the flame of a sword that revolved to guard the way of the tree of life.

GENESIS

¹ In Hebrew this book of Genesis is called Bereshit, meaning : "In Beginning," taken from the opening words of the text. This is commonly how books are named in Hebrew — from their opening line.

² Lit., in beginning or at first. This is a feminine noun from ro'sh, meaning "head, origin, or beginning." Compare Gen 10:10 and Jer 26:1 for a similar grammatical use of this word. The noun is in the construct form, which connects it to the following verb and subject in the sense of "when" or "of."

³ The most common word for God in the Hebrew Bible is 'elohim (used over 2000 times), which is the masculine plural form of 'el, meaning "a mighty one." It can refer to YHVH, the one true God, to the gods or idols of the Gentiles, to angelic beings, or even to human judges and rulers (see Gen 3:5; 6:2; 35:1; Exo 12:12; Psa 82:1,6; 97:7,9; Gen 23:6; Exo 22:8-9 for illustrations). When used to refer to the one God of Israel, ELOHIM, though plural, normally takes a singular verb and singular prepositions.

⁴ Hebrew bara' is most often, though not always (see Josh 17:15-18), used to refer to Divine activity. However, the word itself does not necessarily imply "making something from nothing," but rather a new thing coming about (see Num 16:30). This first verse of the Hebrew Bible describes the chaotic state of things when God began his creative, ordering actions.

⁵ Or possibly, became.

⁶ Hebrew tohu and bohu. The two words are similar in meaning. When used in combination their meaning is intensified (compare Jer 4:23; Isa 34:11; and 45:18). The idea is that our planet Earth was once in the condition of Mars or Venus—a vast, chaotic, empty, wasteland, devoid of all life—though covered with water.

⁷ Hebrew tehom, referring to the depths of the seas, or deep underground springs (see Gen 7:11; Psa 106:9; Exo 15:5; Deut 8:7).

⁸ Hebrew ruach 'elohim might possibly mean "a wind of ELOHIM" or "a powerful wind."

⁹ Hebrew rachaph means "to flutter" like a bird over her nest (see Deut 32:11).

¹⁰ Or, And ELOHIM beheld the light because it was good. Here, and in the following verses (1:10,12,18,21,25) this phrase might be so understood—not as a casual statement but one of celebration. The idea would be that God looks with satisfied enjoyment upon the results of his work at each stage. This appears to be the sense of the concluding phrase in 1:31.
¹¹ Here, in contrast to the following verses, the cardinal number "one" is used, rather than the ordinal "first" (see 2:11 where the cardinal form also occurs).
¹² Hebrew rakiah, meaning a space or expansion, from the verb "to spread out" (Job 37:18). It refers here to the visible sky or atmosphere, which from our earthly vantage point forms a backdrop to the stars (Psa 19:1; Dan 12:3).
¹³ Hebrew 'asah, in the sense of bring forth or produce (see 1:11 where the fruit tree "makes" fruit). The word is used in parallel to bara' ("create") in 1:26-27 and 2:2-3.
¹⁴ Hebrew deshe' refers to fresh, new vegetation. Note the play on words in the Hebrew, also in verse 20.
¹⁵ Hebrew 'esev, from a verbal root meaning "to shine, glisten, thus referring to the green color of this new vegetation" (see v. 30).
¹⁶ Hebrew 'ot refers to astronomical signs.
¹⁷ Hebrew mo'ed refers in particular to monthly cycles and is often connected to the sacred festivals that are determined by the moon (Lev 23:2; Psa 104:19). It can also refer to prophetic periods and epochs of history (Hab 2:3; Dan 11:35; 12:7; Psa 75:3).

¹⁸ The Hebrew text does not say, as so many translations have it, "and he made the stars also." The meaning here is that the domain of the moon is the starry night sky (see Psa 136:7-9; Jer 31:35).

¹⁹ Lit., living breather(s). This Hebrew phrase, nephesh chayyah, is used of animals, both aquatic and land, as well as humans (see Gen 1:24; 2:7). The word nephesh refers particularly to that physical life force which animates all breathing creatures, the seat of which is in the blood (Gen 1:30; 9:4). However, the Bible also speaks of a "dead nephesh," referring to a human being or animal formerly alive (Num 6:6). The common English translation "soul" is misleading—except when taken in the restricted sense of "individual" or "being."

²⁰ Note the play on words in the Hebrew. The reference is likely to birds, however, the Hebrew word 'oph can refer to any flying creature, including insects (Lev 11:20-23).
²¹ Hebrew tanin can refer to a serpent like being (Exo 7:9; Job 7:12; Isa 27:1), but its basic root refers to a creature that is long or large.
²² Hebrew behemah is a general term for land animals, including wild beasts, though it is more often used for livestock and cattle (see Exo 9:9; Deut 28:26; Lev 11:2; Mic 5:7). It comes from a verbal root that means "to be mute."
²³ Hebrew remes refers to the vast number of smaller creatures including reptiles and insects. It is often translated "creeping things," but can refer to water creatures as well, which move but do not creep (see v. 21).
²⁴ Hebrew chayah, is a general term for a living creature.
²⁵ The verb is plural, for other examples of the same see Gen 3:5,22; 11:7.

²⁶ Hebrew 'adam is used generically, of the human species as a whole, both male and female (note that both the male and female are addressed in the following verses). It can be used as a proper name, designating the first man Adam (compare Gen 2:5,7,18,20 and 3:24). It comes from a verb that means "to be red."

²⁷ Compare Gen 5:2 where the same pair of Hebrew words are used for Seth, son of Adam, but in reverse order. The word "image" (tzelem) is often used for idols (Num 33:52), and refers to a shape, shadow, or outline. The word "likeness" (demut) is very similar in meaning, generally referring to visual appearance (Ezk 1:5).

²⁸ The words translated "subdue" (kabash) and "rule" (radah) are very strong terms that imply complete domination (see Num 32:22; Psa 110:2).

²⁹ Lit., in which there is a living being. The Hebrew phrase is nephesh chayyah, see v. 20, and refers to humans in Gen 2:7. Here it is used more abstractly to refer to the animating life force shared by humans and all living, breathing, creatures—essentially it is equivalent to the "breath of life" (nishmat chayyim) mentioned in 2:7.

³⁰ Hebrew tzava' is often a military term, referring to an army or troop (see Psa 33:6; Isa 34:4; 40:26).
³¹ The Greek (LXX) and Syriac have "sixth day" here.

³² Hebrew mal'akah, particularly refers to production or craftsmanship, but more generally to a task or accomplishment (see Exo 31:3; 1 Kgs 9:23; Jud 16:11; Jer 18:3; 50:25). It is related to the masculine noun, mal'ak that refers to a messenger or "angel" (i.e., one sent with a task).

³³ Hebrew shavat means to cease or stop, and thus the notion of rest or refreshment (see Gen 8:22).

³⁴ This is a literal translation. The verb "to make" is an infinitive construct with the preposition "to." Some have understood this to imply that the Creation is "to perform" God's further purposes.

³⁵ This precise technical expression: "These are the generations (toledot) of . . . ." occurs precisely ten times in the book of Genesis: 2:4 (heavens and earth); 5:1 (Adam); 6:9 (Noah); 10:1 (sons of Noah); 11:10 (Shem); 11:27 (Terah); 25:12 (Ishmael); 25:19 (Isaac); 36:1 and 9 (Esau); and 37:2 (Jacob). The phrase always introduces what follows, so here it functions as an introduction to the special account of Creation in chapters 2:2-3:24.

³⁶ This is the first time YHVH (hwhy), the four-lettered sacred name of God (Tetragrammaton) appears in the Scriptures; here in combination with ELOHIM (see Gen 1:1). It is used just over 6000 times in the Hebrew Bible. The standard translation of this phrase as "the LORD God" is misleading, in that YHVH is clearly a personal Name, not a title. It refers to God as the Everliving One: the One who will be/is/was—and appears to be taken from these three forms of the verb "to be" in Hebrew. Its proper pronunciation remains controversial.

³⁷ Or mist. The meaning of this rare Hebrew word 'ed, is uncertain. It occurs also in Job 36:27. Based on Akkadian parallels it appears to refer to an underground swell or spring.

³⁸ Hebrew yatzar is used for the formation of the human being in the womb (Psa 139:16).

³⁹ Hebrew mishmat chayyim. A variation of the phrase occurs in Gen 7:22 where it includes land animals. It refers to the natural physical life shared by breathing creatures. See Gen 6:17 and 7:15 where the related phrase, ruach chayimm (lit. "spirit of lives") occurs, but in reference to breathing animals in general.

⁴⁰ Hebrew nephesh chayyah, see comment on Gen 1:20.

⁴¹ Lit., at the front, referring to the entrance to Eden on the east. In Hebrew the word for "east" is qedem, which literally means "in front of." Note that this garden is in Eden, that is, in the eastern section of a larger geographical area known by the name Eden. The Hebrew word 'eden means "delight," while the word for garden (gan) refers to a lush area of vegetation (compare Gen 13:10; Isa 51:3; Joel 2:3).

⁴² The phrase "knowledge of good and evil" is used in two related ways in Scripture: first, to refer to attaining an age of moral insight and responsibility (Deut 1:39; 1 Kgs 3:9; Heb 5:14); and second, to the possession of great knowledge or insight like that of a heavenly being (2 Sam 14:17,20).
⁴³ Lit., in front of.
⁴⁴ Hebrew nuach, is different from the verb in v. 8 above. It implies a restful settling (see Gen 8:4; 1 Kgs 5:18), and comes from the same root as the name Noah ("comfort").
⁴⁵ Hebrew shamar implies perserving and guarding.
⁴⁶ This compound construction of the verb is extremely common in Hebrew, though it is difficult to translate into English. It combines the infinitive absolute with the finite verb and serves to intensify the action.
⁴⁷ The double use of the verb intensifies the meaning.
⁴⁸ Hebrew 'ezer is a tender word, often used for God himself (Psa 10:4; 30:10; Isa 49:8).
⁴⁹ Hebrew neged means "opposite, before, against, comparable to." This precise expression here, lit. "as before him," implies that the woman is to stand opposite the man, even in contrast to him, as a balanced opposite or counterpart.
⁵⁰ Or, had formed.
⁵¹ Hebrew nephesh chayyah.
⁵² Hebrew 'adam, but without the definite article, perhaps meaning the proper name.
⁵³ Hebrew tardemah is also used in Gen 15:12 for Abraham.

⁵⁴ Hebrew tzela' means "side" or "flank," and when referring to the human body is usually taken to mean "rib" (see Exo 25:14; 2 Sam 16:13; Job 18:12). The phrase in Hebrew is grammatically difficult. It seems to refer to some portion of flesh and bone from the man's side, since the word "one portion" is feminine, while the word "sides" is masculine plural.

⁵⁵ Note the play on words for man and woman. This is the first occurrence of the Hebrew word 'ish, which is a masculine form. Previously, humankind, and the man in particular, were called 'adam.

⁵⁶ The Hebrew is rendered very literally here to demonstrate the threefold repetition of the feminine pronoun zo't, meaning "this one," that places strong emphasis on the uniqueness of Eve.
⁵⁷ In Hebrew there are no separate words for "wife" and "husband"; the common words for man and woman are used.

⁵⁸ In this context the word nachash has been left transliterated rather than translated—much like the word cherubim in Gen 3:24. It is usually rendered as "serpent," but this may be misleading and too restrictive in that the word has wider connotations, to be determined by context. In Exo 7:9-15 nachash is parallel to the tanin (the sea creatures of Gen 1:21; compare Amos 9:3 and Isa 27:1), that are not properly "serpents." The root meaning of the word is associated with the notions of "shining" (like brass) and "enchantment" (see Deut 18:10; Num 21:9). Accordingly, this creature is a "shining enchanter." In Ezk 16:36 the word nechoshet (a feminine form) is associated with the allure of the female genitals.

⁵⁹ There is a important play on words here and in the following verse (3:1). Notice that in the Hebrew manuscripts there is no chapter or even paragraph break. The man and his wife are naked (i.e., "smooth" or "innocent"), just as the Nachash is "smooth" or shrewd in his approach to the woman. The root of this word is associated with genital nakedness, but it can also be used positively to mean wise or prudent (Prov 12:23).

⁶⁰ The double use of the verb intensifies the meaning.
⁶¹ Or, as mighty ones, referring to the celestial heavenly beings of God's council (see 3:23 and compare 2 Sam 14:17,20; 1 Kgs 22:19-23; Psa 89:6).

⁶² See note on Gen 2:9 (footnote 42).
⁶³ Hebrew, ta'avah, indicating an intense desire or lust (see Psa 106:14; Prov 21:26).
⁶⁴ Hebrew, chamad, means to intensely lust or desire (Ex 20:17; 34:24).
⁶⁵ Hebrew, shachal is generally a positive term, associated with godly wisdom (Psa 14:2; 111:10; Pro 3:4).
⁶⁶ Or voice.
⁶⁷ This grammatical form of the verb (Hitpael) implies wandering about or strolling.
⁶⁸ Lit., wind (ruach), referring to the early evening when it is cool.
⁶⁹ "Face" is always in the plural in Hebrew (panim) and this expression refers to the direct Presence of YHVH (see Exo 33:14-15).
⁷⁰ Or voice.
⁷¹ On a woman bearing "seed" (Hebrew zar'a) see Gen 16:10, 24:60, Lev 12:2; Num 5:28.
⁷² Or crush, Hebrew shuph. The same verb is used here for both the action of the "seed of the woman" and that of the Nachash.
⁷³ The double use of the verb intensifies the meaning.
⁷⁴ Hebrew, 'itzavon, also used of the man in the following verse. There are two Hebrew words translated sorrow in this verse, both from the same root, 'atzav, which means "hardship," "toil," "grief," or "sorrow" (see Gen 5:29). The same word is used for the painful sorrow felt by God over sinful humankind before the flood (Gen 6:6).
⁷⁵ Lit., sons, but the masculine term can be generic, according to the context.
⁷⁶ Used for sexual desire in SSol 7:11.
⁷⁷ Hebrew, 'itzavon, as in the previous verse. Both the woman and the man are subject to the same condition of toil or sorrow in their respective roles.
⁷⁸ The verb here is in an intensive form, implying that man is snatched or borrowed from the ground.
⁷⁹ Or living, see Gen 8:21 where the same expression is used .
⁸⁰ Lit, for a hidden time. The Hebrew word 'olam is often incorrectly translated as "forever" or "everlasting" in the Greek sense of eternity. It comes from the verb 'alam meaning "to hide," "to cover up." It thus refers to an undetermined time or age, but can absolutely have a terminus ad quem (see Deut 13:16; 15:17; 32:7; 1 Sam 1:22; 26:12). The basic idea seems to be that the state of affairs to which the word refers will continue indefinitely, as long as conditions allow.

⁸¹ There is a play on words here in Hebrew: lest Adam set forth his hand, ELOHIM sends/sets him forth from the garden (verb shalach is used in both instances).