the Week of Christ the King / Proper 29 / Ordinary 34
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New American Standard Bible
Genesis 2:22
Bible Study Resources
Concordances:
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- CondensedParallel Translations
And the rib that the Lord God had taken from the man he made into a woman and brought her to the man.
and the rib, which Yahweh God had taken from the man, he made a woman, and brought her to the man.
The Lord God used the rib from the man to make a woman, and then he brought the woman to the man.
Then the Lord God made a woman from the part he had taken out of the man, and he brought her to the man.
And the rib, which the LORD God had taken from man, he made woman, and brought her to the man.
He made the rib, which Yahweh God had taken from the man, into a woman, and brought her to the man.
And the rib which the LORD God had taken from the man He made (fashioned, formed) into a woman, and He brought her and presented her to the man.
And the Lord God bildide the rib which he hadde take fro Adam in to a womman, and brouyte hir to Adam.
And Jehovah God buildeth up the rib which He hath taken out of the man into a woman, and bringeth her in unto the man;
And from the rib that the LORD God had taken from the man, He made a woman and brought her to him.
the Lord made a woman out of the rib. The Lord God brought her to the man,
The rib which Adonai , God, had taken from the person, he made a woman-person; and he brought her to the man-person.
and the rib, which Jehovah God had taken from the man, made he a woman, and brought her unto the man.
And the bone which the Lord God had taken from the man he made into a woman, and took her to the man.
And the ribbe which the lord god had taken from man, made he a woman, & brought her vnto the man.
And Jehovah Elohim built the rib that he had taken from Man into a woman; and brought her to Man.
The Lord God used the rib from the man to make a woman. Then he brought the woman to the man.
And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
And the rib which the LORD God had taken from man, made hee a woman, & brought her vnto the man.
And the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man.
The Lord God made woman from the bone which He had taken from the man. And He brought her to the man.
And the rib that the Lord God had taken from the man he made into a woman and brought her to the man.
And Yahweh God builded the rib which he had taken from the man, into a woman, and brought her in unto the man.
And the ribbe which the Lorde God had taken from the man, made he a woman, and brought her to the man.
And of the rib which the LORD God had taken from Adam he made a woman, and brought her to Adam.
He formed a woman out of the rib and brought her to him.
And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam.
and the rib which the LORD God had taken from the man he made into a woman and brought her to the man.
And God formed the rib which he took from Adam into a woman, and brought her to Adam.
and the rib, which the LORD God had taken from the man, made he a woman, and brought her unto the man.
Then the Lord God made the rib he had taken from the man into a woman and brought her to the man.
He made the rib, which the LORD God had taken from the man, into a woman, and brought her to the man.
And Yahweh God fashioned the rib which he had taken from the man into a woman and brought her to the man.
And Jehovah God formed the rib which He had taken from the man into a woman, and brought her to the man.
And the LORDE God made a woman, of ye rybbe that he toke out of man, and brought her vnto him.
Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man.
Then the Lord God made a woman from the rib, and he brought her to the man.
The LORD God fashioned into a woman the rib which He had taken from the man, and brought her to the man.
And Yahweh God fashioned the rib, which He had taken from the man, into a woman, and He brought her to the man.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
made: Heb. builded, Psalms 127:1, 1 Timothy 2:13
brought: Genesis 2:19, Proverbs 18:22, Proverbs 19:14, Hebrews 13:4
Reciprocal: Genesis 3:12 - General Genesis 24:44 - the woman Genesis 24:67 - and took 1 Corinthians 11:8 - General
Cross-References
The LORD God planted a garden toward the east, in Eden; and there He placed the man whom He had formed.
Out of the ground the LORD God caused every tree to grow that is pleasing to the sight and good for food; the tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil.
And out of the ground the LORD God formed every animal of the field and every bird of the sky, and brought them to the man to see what he would call them; and whatever the man called a living creature, that was its name.
Unless the LORD builds a house, They who build it labor in vain; Unless the LORD guards a city, The watchman stays awake in vain.
He who finds a wife finds a good thing And obtains favor from the LORD.
House and wealth are an inheritance from fathers, But a prudent wife is from the LORD.
For it was Adam who was first created, and then Eve.
Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for God will judge the sexually immoral and adulterers.
Gill's Notes on the Bible
And the rib, which the Lord God had taken from man, made he woman,.... It is commonly observed, and pertinently enough, that the woman was not made from the superior part of man, that she might not be thought to be above him, and have power over him; nor from any inferior part, as being below him, and to be trampled on by him; but out of his side, and from one of his ribs, that she might appear to be equal to him; and from a part near his heart, and under his arms, to show that she should be affectionately loved by him, and be always under his care and protection: and she was not "created" as things were, out of nothing, nor "formed" as Adam was, out of the dust of the earth, being in the same form as man; but "made" out of refined and quickened dust, or the flesh and bones of man, and so in her make and constitution fine and lovely; or "built" n, as the word signifies, which is used, because she is the foundation of the house or family, and the means of building it up: or rather to denote the singular care and art used, and fit proportion observed in the make of her:
and brought her unto the man: from the place where the rib had been carried, and she was made of it; or he brought her, as the parent of her, at whose dispose she was, and presented her to Adam as his spouse, to be taken into a conjugal relation with him, and to be loved and cherished by him; which, as it affords a rule and example to be followed by parents and children, the one to dispose of their children in marriage, and the other to have the consent of their parents in it; as well as it is a recommendation of marriage, as agreeable to the divine will, and to be esteemed honourable, being of God: so it was a type of the marriage of Christ, the second Adam, between him and his church, which sprung from him, from his side; and is of the same nature with him, and was presented by his divine Father to him, who gave her to him; and he received her to himself as his spouse and bride; see Ephesians 5:29.
n ויבן "et aedificavit", Pagninus, Montanus, Vatablus, Piscator, &c.
Barnes' Notes on the Bible
- XIV. The Woman
21. תרדמה tardēmâh, “deep sleep,” ἔκστασις ekstasis, Septuagint. צלע tsēlā‛, “rib, side, wing of a building.”
23. פעם pa‛am, “beat, stroke, tread, anvil.” אישׁ 'ı̂ysh, “man,” vir. אשׁה 'āshah, “be firm, as a foundation;” ישׁה yāshah, “be firm as a substance;” אנש 'ānash, “be strong;” אושׁ 'ûsh, “to give help: hence, the strong, the brave, the defender, the nourisher.” אשׂה 'ı̂śâh, “woman,” feminine of the above; “wife.”
The second creative step in the constitution of man as the natural head of a race is now described. This supplies the defect that was drawn forth into consciousness in the preceding passage. Man here passes out of solitude into society, out of unity into multiplicity.
Here we find ourselves still in the sixth day. This passage throws a new light on Genesis 1:27. It is there stated that man was first created in the image of God, and then that he was created male and female. From the present passage we learn that these two acts of creation were distinct in point of time. First, we see man was really one in his origin, and contained in this unity the perfection of manhood. It does not appear, however, that man was so constituted by nature as to throw off another of the same kind by his inherent power. In fact, if he had, the other should have been, not a female, but another human being in every respect like himself; and he would thus have resembled those plants that are capable of being propagated by a bud. Besides, he would have been endowed with a power different from his actual posterity; and thus the head would not have corresponded with the members of the race.
The narrative, however, is opposed to this view of man’s nature. For the change, by which the woman comes into existence, is directly ascribed to the original Maker. A part of the man is taken for the purpose, which can be spared without interfering with the integrity of his nature. It manifestly does not constitute a woman by the mere act of separation, as we are told that the Lord God built it into a woman. It is needless, therefore, to speculate whether the part taken were literally a rib, or some other side piece designedly put there by the provident Creator, for the purpose of becoming the rudiment of a full-grown woman. It is expressly called, not A rib, but one of his ribs; and this evidently implies that he had other similar parts. This binds us, we conceive, to the literal rib of bone and flesh. And thus, in accordance with the account in the foregoing chapter, we have, first, the single man created, the full representative and potential fountain of the race, and then, out of this one, in the way now described, we have the male and the female created.
The original unity of man constitutes the strict unity of the race. The construction of the rib into a woman establishes the individuality of man’s person before, as well as after, the removal of the rib. The selection of a rib to form into a woman constitutes her, in an eminent sense, a helpmeet for him, in company with him, on a footing of equality with him. At the same time, the after building of the part into a woman determines the distinct personality and individuality of the woman. Thus, we perceive that the entire race, even the very first mother of it, has its essential unit and representative in the first man.
The Almighty has called intelligent beings into existence in two ways. The angels he seems to have created as individuals Mark 12:25, constituting an order of beings the unity of which lies in the common Creator. Man he created as the parent of a race about to spring from a single head, and having its unity in that head. A single angel then stands by himself, and for himself; and all his actions belong only to himself, except so far as example, persuasion, or leadership may have involved others in them. But the single man, who is at the same time head of a race, is in quite a different position. He stands for the race, which is virtually contained in him; and his actions belong not only to him as an individual, but, in a certain sense, to the whole race, of which he is at present the sum. An angel counts only for the unit of his order. The first man counts for the whole race as long as he is alone. The one angel is responsible only for himself. The first man is not only an individual, but, as long as he is alone, the sum total of a race; and is therefore so long responsible, not only for himself, but for the race, as the head of which he acts. This deep question of race will meet us again at a future stage of man’s history.
Since the All-wise Being never does anything without reason, it becomes an interesting question, why the creation of woman was deferred to this precise juncture in human history. First, man’s original unity is the counterpart of the unity of God. He was to be made in the image of God, and after his likeness. If the male and the female had been created at once, an essential feature of the divine likeness would have been missing. But, as in the absolute One there is no duality, whether in sex or in any other respect, so is there none in the original form and constitution of man. Hence, we learn the absurdity of those who import into their notions of the deity the distinction of sex, and all the alliances which are involved in a race of gods. Secondly, the natural unity of the first pair, and of the race descended from them, is established by the primary creation of an individual, from whom is derived, by a second creative process, the first woman.
The race of man is thus a perfect unity, flowing from a single center of human life. Thirdly, two remarkable events occur in the experience of man before the formation of the woman, - his installment in the garden as its owner, keeper, and dresser; and his review of the animals, as their rational superior, to whom they yield an instinctive homage. By the former he is prepared to provide for the sustenance and comfort of his wife; by the latter, he becomes aware of his power to protect her. Still further, by the interview with his Maker in the garden he came to understand language; and by the inspection of the animals to employ it himself. Speech implies the exercise of the susceptive and conceptive powers of the understanding. Thus, Adam was qualified to hold intelligent converse with a being like himself. He was competent to be the instructor of his wife in words and things. Again, he had met with his superior in his Creator, his inferiors in the animals; and he was now to meet his equal in the woman. And, lastly, by the divine command his moral sense had been brought into play, the theory of moral obligation had been revealed to his mind, and he was therefore prepared to deal with a moral being like himself, to understand and respect the rights of another, to do unto another as he would have another do to him. It was especially necessary that the sense of right should grow up in his breast, to keep in due check that might in which he excelled, before the weaker and gentler sex was called into being, and intrusted to his charge. These are some of the obvious reasons for delaying the formation of the woman to the present crisis.
