even on the eve of its passage, at least a plurality said they opposed the law.
But the explanation seemed to work, because when I was done, eve seemed more philosophical than panic-stricken.
Unable to come to an agreement over alimony, God intervenes to help Adam and eve divvy up their marital belongings.
"evening," Old English æfen, with pre-1200 loss of terminal -n (which was mistaken for an inflexion), from Proto-Germanic *æbando- (cf. Old Saxon aband, Old Frisian ewnd, Dutch avond, Old High German aband, German Abend, Old Norse aptann, Danish aften), of uncertain origin. Now superseded in its original sense by evening. Meaning "day before a saint's day or festival" is from late 13c.
fem. proper name, from Biblical first woman, Late Latin, from Hebrew Hawwah, literally "a living being," from base hawa "he lived" (cf. Arabic hayya, Aramaic hayyin).
Like most of the explanations of names in Genesis, this is probably based on folk etymology or an imaginative playing with sound. ... In the Hebrew here, the phonetic similarity is between hawah, "Eve," and the verbal root hayah, "to live." It has been proposed that Eve's name conceals very different origins, for it sounds suspiciously like the Aramaic word for "serpent." [Robert Alter, "The Five Books of Moses," 2004, commentary on Gen. iii:20]
life; living, the name given by Adam to his wife (Gen. 3:20; 4:1). The account of her creation is given in Gen. 2:21, 22. The Creator, by declaring that it was not good for man to be alone, and by creating for him a suitable companion, gave sanction to monogamy. The commentator Matthew Henry says: "This companion was taken from his side to signify that she 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." And again, "That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a helpmeet to her husband." Through the subtle temptation of the serpent she violated the commandment of God by taking of the forbidden fruit, which she gave also unto her husband (1 Tim. 2:13-15; 2 Cor. 11:3). When she gave birth to her first son, she said, "I have gotten a man from the Lord" (R.V., "I have gotten a man with the help of the Lord," Gen. 4:1). Thus she welcomed Cain, as some think, as if he had been the Promised One the "Seed of the woman."