Adam does not claim rule or authority over the woman at this point. For now she is Woman. This is how the serpent and God address her in Genesis 3. It is not until the end of Genesis 3 where Adam calls her by the name, Eve, which is the significant point to be made. He rather indicated what category she belongs in. When Adam named the animals in 2. Adam there was carrying out his function to ruling in that whatever he called a creature, that was its name.
His naming of the animals was an exercise of authority. This same vocabulary is used with regard to Eve in 3. However, the calling of Eve, Woman, does introduce an important point to be made about the story of the Fall. It, in a sense, introduces and forms the front end of an inclusio between 2.
An inclusio is a repetition of two ideas that book end a discourse. Inclusios serve as valuable signposts. They signal an important point in the text. In this text the inclusio is the naming of the Woman. The story of the Fall begins with the Woman being named categorically. At this point the Man and the Woman are naked and feel no shame.
At the end of the Fall narrative the Man names the Woman Eve, offering specificity. However, everything is different. Rather than being naked and feeling no shame, the first sacrifice is made for garments of clothing.
Between these two end caps is the story of what happens when man does not exercise headship appropriately. It is a story of failed leadership, leading to the man accepting responsibility for his failure to exercise authority where he ought.
In lay culture, there is an age-old discussion in small groups among marrieds and singles around Genesis 3. Whose fault is it really? He was there too! This age-old discussion tells us something important. Headship is not just about leadership. When things go wrong, we always look for the faulty party to point the finger. The faulty party is the responsible party. They are responsible because they are the leader. So who is the responsible party in the Fall narrative of Genesis 3?
That will indicate responsibility. God begins his effort of redemption by addressing the one who is ultimately responsible. Finally, Adam's mission appears to not only be one of naming, but one of looking for a suitable mate too. Note the naming dialogue is sandwiched between "It is not good for the man to be alone. I will make a helper suitable for him" Gen. In my opinion, this furthers the idea that Adam was naming "kinds" and not "species"; that is, dogs in general would not make a suitable helpmate for Adam.
Adam needed a "kind" that was "bone of [his] bones and flesh of [his] flesh" a woman as a suitable helpmate Gen. So, looking at the limitations that Scripture itself appears to place on the naming of the animals, Adam could have easily completed what the Bible - God's inspired Word 2 Tim.
Answer by Dr. Joseph R. Nally, Jr. Advanced Search Go. Search Term Type any of these words all of these words exact phrase. And whatever the man called every living creature, that was its name. The man gave names to all livestock and to the birds of the heavens and to every beast of the field.
But for Adam there was not found a helper fit for him Genesis According to this text, Adam actually finishes naming the animals that God has shown him — he completes all this activity even before the creation of Eve Genesis This wasn't a task Adam was supposed to accomplish over the course of the rest of his life, or which he could have shared with his future wife, or which he could have passed on to future generations as it was the case for the mandate to rule over the earth and over the animals.
Adam indeed named all the animals that God had shown him before the end of the sixth day or whatever period of time we should attribute to the word "day". So we can see that Adam had some tight time constraints. Adam did not need to go everywhere looking for these animals. The Lord brought them to him. We can well imagine that this would greatly increase the speed at which Adam could name the animals, greatly reducing the duration of the naming process.
The animals named were "all livestock," "every bird of the heavens," and "every beast of the field. The text doesn't say anything about Adam naming the fish of the sea, other marine organisms, insects, arachnids, reptiles or dinosaurs distinguished from terrestrial animals in Genesis , which excludes a large number of species.
For this first exhibition of animal kind, God left aside the strangest "creeping and crawling" creatures and presented to Adam only the most useful livestock and beautiful birds, mammals specimens of His collection. Thus Adam named only a small fraction of all the animals created by God, which greatly reduced his work. On the sixth day, Adam was not doing taxonomy, in the sense that he did not need to describe the living organisms or to classify them in a specific system.
All that God proposed to him was to name them. It was not necessary for Adam to give names that would be used as a basis for a rigorous classification. Furthermore, it seems that God did not give any specific orders to Adam about this activity. The text simply says that God "brought them to the man to see what he would call them. It is therefore possible that God presented to Adam successive groups of birds gathered according to what we call genus, family, or even order.
Genesis says that Adam named all livestock, all the birds of heaven, and all the beasts of the field. However, this can be achieved in various ways. Today the class called "birds" lists almost 10, known species, distributed in 29 orders, including more than families and 2, genera. God may have presented to Adam a first group of birds that included every type of pheasants, partridges, cocks, quails, that Adam could have generally named chickens.
Then God could have presented another group of birds including mergansers, scoters, mallards, teals, etc.
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