Genesis 5:2

Gen 5:2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

Ver. 2. Male and female created he them.] The Jews at this day have base conceits of women: as that they have not so divine a soul as men; that they are of a lower creation, made only for the propagation and pleasure of man, &c. {a} And therefore they suffer them not to enter the synagogue, but appoint them a gallery without. Thus “they err, not knowing the Scriptures.” {Mat 22:29} {See Trapp on "Gen 2:22"}

{a} Blunt’s Voyage, p. 122.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 5:2. He called their name Adam — He gave this name both to the man and the woman. Being at first one by nature, and afterward one by marriage, it was fit they should both have the same name in token of their union.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5:2 male and female . . . “human” (Hebrew ’adam): See 1:27 and study note. • blessed them: See 1:28 and study note.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

By giving them both one name, he noteth the inseparable conjunction of man and wife.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

2. Male and female created he them. This clause commends the sacred bond of marriage, and the inseparable union of the husband and the wife. For when Moses has mentioned only one, he immediately afterwards includes both under one name. And he assigns a common name indiscriminately to both, in order that posterity might learn more sacredly to cherish this connection between each other, when they saw that their first parents were denominated as one person. The trifling inference of Jewish writers, that married persons only are called Adam, (or man,) is refuted by the history of the creation; nor truly did the Spirit, in this place, mean anything else, than that after the appointment of marriage, the husband and the wife were like one man. Moreover, he records the blessing pronounced upon them, that we may observe in it the wonderful kindness of God in continuing to grant it; yet let us know that by the depravity and wickedness of men it was, in some degree, interrupted.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

2. male and female, &c.] This clause is repeated from Gen_1:27.

blessed them] From Gen_1:27. The words of the command, “be fruitful and multiply,” &c., which accompanied the blessing, are not repeated; they are implied in the genealogy that follows.

called their name Adam] Better than marg. “called their name Man.” That God gave the name “man” (Heb. adam) is not recorded in ch. 1. The proper name is probably here intended; but, if so, we should read “his name,” as the LXX, τὸ ὄνομα αὐτοῦ.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Male and female created he them,.... Adam and Eve, the one a male, the other a female; and but one male and one female, to show that one man and one woman only were to be joined together in marriage, and live as man and wife for the procreation of posterity; and these were not made together, but first the male, and then the female out of him, though both in one day:

and blessed them; with a power of propagating their species, and multiplying it, and with all other blessings of nature and providence; with an habitation in the garden of Eden; with leave to eat of the fruit of all the trees in it, but one; with subjection of all the creatures to them, and with communion with God in their enjoyments:

and called their name Adam, in the day when they were created; which, as Philo (s) observes, signifies "earth"; and according to Josephus (t) red earth, out of which Adam was made; and as soon as he was made, this name was imposed upon him by God, to put him in mind of his original, that he was of the earth, earthly; and the same name was given to Eve, because made out of him, and because other marriage with him, and union to him; on that account, as ever since, man and wife bear the same name: wherefore I should rather think the name was given them from their junction and union together in love; so the name may be derived from the Arabic word (u) signifying to "join": though some think they had it from their beauty, and the elegance of their form (w), being the most fair and beautiful of the whole creation. The names of Adam and Eve in Sanchoniatho (x), as translated into Greek by Philo Byblius, are Protogonos, the first born, and Aeon, which has some likeness to Eve: the name of the first man with the Chinese is Puoncuus (y).

(s) Leg. Allegor. l. 1. p. 57. (t) Antiqu. l. 1. c. 1. sect. 2. (u) "junxit, addiditque rem rei---amore junxit", Golius, col. 48. (w) "pulcher fuit, nituit", Stockius, p. 13. Vid Ludolph. Hist. Ethiop. l. 1. c. 15. (x) Apud Euseb. Praepar. Evangel. l. 1. p. 34. (y) Martin. Hist. Sinic. l. 1. p. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Adam: the common name of mankind, made to the likeness of God. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Gen 1:26; Mat 19:4; Mar 10:6. He

blessed them with power to propagate their kind, and with other blessings. See Gen 1:28.

Called their name Adam; which name is given both to every man, as Gen 9:6; Psa 49:20, and to the first man, as Gen 2:23, and to the whole kind, both the man and the woman, who are called by one name, to show their intimate union and communion in all things.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

2. Called their name Adam — Adam, אדם, is the Hebrew word for man, and the reference is to Gen_1:26, Let us make אדם. Adam means man of the soil: our word man, (Sanscrit, manuscha, Latin, reeds, Saxon, gemynd,) signifies thinking being. Man and woman were one at creation; their name was Adam.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He called their name Adam - He gave this name both to the man and the woman. Being at first one by nature, and afterwards one by marriage; it was fit they should both have the same name, in token of their union. See note - part two at - "ver. 1"

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

AND HE BLESSED THEM. This means that He gave them the power of procreation, to be blessed forever with very many sons and daughters. The intent is to state that begetting offspring comes as a blessing of G-d, for Adam and Eve were not born but were created from nothing and they were blessed to do so [to beget offspring].

AND HE CALLED THEIR NAME ADAM. Since the name Adam (man) is a generic name for the whole human species, Scripture mentions that G-d called the first pair by that name because all generations were potentially in him. It is with reference to them that Scripture says, This is the book of the generations of Adam. Rabbeinu Sherira Gaon wrote that the Sages transmitted to one another [the principles of knowledge concerning] “the recognition of faces” and the arrangements of the lines in the face. Some of these principles are stated in the order of the words of the verse, This is the book of the generations of Adam, and some in the order of the following verse, Male and female He created them. But the secrets and mysteries of the Torah are transmitted only to those in whom we see signs indicating that he is worthy of it. These are the words of the Gaon, but we have not merited to understand them.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

זכר ונקבה...ויברך אותם, the blessing, mentioned already in 1,28 consisted of his ability to reproduce, fill the earth and conquer it. If man was equipped to conquer others, he must certainly be able to conquer the evil urge within himself.

ויקרא את שמם ארם ביום הבראם, a reference to 1,26 when G’d had announced His intention to create Adam, saying נעשה אדם בצלמנו, G’d’s purpose in creating him was that he be an אדם, and not another species of בהמה or חיה. Woman too, is included in the description and definition of the word אדם. Proof that woman was included in that term אדם is the plural mode of G’d’s original announcement, uttered before Chavah had been separated from Adam’s body (1,26) וירדו בדגת הים וגו', “they shall rule over the fish of the sea, etc.” This name אדם distinguishes the human species from all other mammals, for, although his body too has been formed from the earth, he possesses a divine soul which originated in heaven. If he allows himself to be drawn by the spiritually negative gravitational pull exerted by the material part his body consists of, he is considered as if no better than אדמה, as if the spiritual soul inside of him had been neutralised. This is exactly what the descendants of Kayin had become guilty of, and this is why the Torah does not bother to enumerate them in this chapter.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.