Genesis 2:22 kjv
And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.
Genesis 2:22 nkjv
Then the rib which the LORD God had taken from man He made into a woman, and He brought her to the man.
Genesis 2:22 niv
Then the LORD God made a woman from the rib he had taken out of the man, and he brought her to the man.
Genesis 2:22 esv
And the rib that the LORD God had taken from the man he made into a woman and brought her to the man.
Genesis 2:22 nlt
Then the LORD God made a woman from the rib, and he brought her to the man.
Genesis 2 22 Cross References
| Verse | Text | Reference Note |
|---|---|---|
| Gen 1:27 | So God created mankind in his own image, in the image of God he created them; male and female he created them. | God's initial declaration of creating humanity as male and female in His image, fulfilled by Eve's creation. |
| Gen 2:7 | Then the LORD God formed a man from the dust of the ground... | Man's distinct origin from the ground, contrasting with woman's origin from man. |
| Gen 2:18 | The LORD God said, “It is not good for the man to be alone. I will make a helper suitable for him.” | The stated divine purpose for creating woman: to address man's loneliness and provide a fitting companion. |
| Gen 2:21 | So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of his ribs and then closed up the place with flesh. | The immediate preceding event, God's surgical act on Adam before creating Eve. |
| Gen 2:23 | The man said, “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for she was taken out of man.” | Adam's recognition of Eve's shared essence and naming of her, establishing deep kinship. |
| Gen 2:24 | That is why a man leaves his father and mother and is united to his wife, and they become one flesh. | The foundational divine pattern for marriage, established directly after Eve's creation. |
| Matt 19:4-6 | "Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” | Jesus affirms Gen 1 and Gen 2 as the basis for marriage, upholding its sanctity and indissolubility. |
| Mk 10:6-9 | “But at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.’ So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” | Mark's parallel account of Jesus' teaching on marriage, reinforcing the Genesis narrative. |
| Eph 5:28-31 | In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. After all, no one ever hated their own body, but they feed and care for their body, just as Christ does the church— for we are members of his body. “For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.” | Paul uses the "one flesh" principle from Gen 2:24 to instruct husbands to love their wives as part of themselves, reflecting Christ's love for the Church. |
| 1 Cor 6:16 | Do you not know that he who unites himself with a prostitute is one with her in body? For, as it is written, “The two will become one flesh.” | Paul uses the "one flesh" principle to warn against sexual immorality, highlighting its deep unity. |
| Gen 3:20 | Adam named his wife Eve, because she would become the mother of all the living. | Eve's role as the progenitrix of all humanity, underscoring her vital significance. |
| 1 Cor 11:8-9 | For man did not come from woman, but woman from man; nor was man created for woman, but woman for man. | Paul affirms the order of creation as established in Gen 2:22-23 to explain roles in the early church. |
| 1 Tim 2:13 | For Adam was formed first, then Eve. | Paul reiterates the creation order from Genesis to establish a teaching on roles within the church. |
| Isa 64:8 | Yet you, LORD, are our Father. We are the clay, you are the potter; we are all the work of your hand. | General statement about God as creator and fashioner of humanity, mirroring His personal involvement in Eve's creation. |
| Ps 139:13-16 | For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made... | A psalm of praise emphasizing God's intricate and personal design in forming each individual. |
| Gen 29:14 | Laban said to him, "You are my own flesh and blood." | Echo of the "bone of my bones and flesh of my flesh" concept, signifying deep family kinship. |
| Judg 9:2 | Say to all the citizens of Shechem, 'Which is better for you: to have seventy men, all of them Abimelech's sons, rule over you, or to have only one man rule over you?' Remember that I am your flesh and blood. | Abimelech appeals to shared family tie ("flesh and blood"), reflecting the close connection first articulated by Adam. |
| 2 Sam 5:1 | All the tribes of Israel came to David at Hebron and said, "We are your own flesh and blood." | The phrase denotes deep tribal and familial solidarity, first seen in Adam's affirmation of Eve. |
| 2 Sam 19:13 | And say to Amasa, 'Are you not my own bone and my own flesh? May God deal with me, be it ever so severely, if you are not commander of my army forever in place of Joab.'" | David's pledge using the "bone and flesh" phrase to express a solemn covenant and close relationship. |
| Jer 1:5 | "Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations." | God's pre-knowledge and purposeful formation of individuals even before birth. |
Genesis 2 verses
Genesis 2 22 Meaning
Genesis 2:22 describes the unique creation of woman (Eve) by the LORD God, fashioning her from a portion of the man's (Adam's) physical being—specifically, the "rib" taken while Adam was in a deep sleep. This act signifies her special origin from man, her essential equality and kinship with him, and her perfect suitability as his counterpart and helper. It establishes the foundation for the divine institution of marriage as a union of two complementary individuals forming "one flesh."
Genesis 2 22 Context
Genesis 2 provides a more detailed, complementary account of human creation compared to the broad overview in Genesis 1. Following the formation of man (Adam) from dust (Gen 2:7) and his placement in the Garden of Eden to tend it, the narrative highlights Adam's unique position among all living creatures as lacking a suitable counterpart (Gen 2:18-20). Despite observing the pairing of all animals, none were a "helper corresponding to him" (ezer kĕnegdô). This loneliness prompts the divine intervention described in Gen 2:21-22, leading to the creation of Eve. This context underscores God's intentional design for human companionship, culminating in the establishment of marriage (Gen 2:24). The emphasis on creation directly by God, contrasting with prevalent ancient Near Eastern myths that often depicted humans as accidental by-products of warring deities or as servants to the gods, highlights God's sovereignty and His benevolent, personal care for humanity.
Genesis 2 22 Word analysis
And the LORD God (וַיִּבֶן יְהוָה אֱלֹהִים - wa·yyiven Yahweh Elohim):
- וַיִּבֶן (wa·yyiven): "And He built" or "And He fashioned." This verb (בָּנָה - banah) is significant. Unlike "formed" (יָצַר - yatsar) used for Adam's creation from dust, "banah" suggests purposeful construction, building, or even establishing a house/family. It conveys intricacy, deliberate design, and stability, hinting at the woman's role in building the home and family. It speaks to her structural importance in humanity.
- יְהוָה אֱלֹהִים (Yahweh Elohim): "The LORD God." The dual name signifies God's personal covenantal relationship (Yahweh) and His omnipotent creative power as sovereign over all (Elohim). It underscores the profound intimacy and authority in this act of creation.
the rib (הַצֵּלָע - ha·tsela'):
- הַצֵּלָע (ha·tsela'): "the rib," but the Hebrew word tsēlāʿ can also mean "side," "flank," or "chamber." While often translated "rib," the broader sense suggests a structural part, a side member. This origin from Adam's side rather than his head or foot symbolically represents equality and companionship: not to rule over him, nor to be trampled underfoot, but to stand by his side. It highlights her co-essentiality with man, forming a unified being.
which he had taken from man (אֲשֶׁר לָקַח מִן־הָאָדָם - asher laqach min-ha·adam):
- אֲשֶׁר לָקַח (asher laqach): "which He took." Implies a deliberate, intentional act of separation, not an accidental one.
- מִן־הָאָדָם (min-ha·adam): "from the man." Emphasizes her direct derivation from Adam, making her of the same species and essence as him. She is not a separate creation from the dust like animals or man himself, but uniquely formed from humanity's already-existent structure.
made he a woman (אִשָּׁה - ishah):
- אִשָּׁה (ishah): "woman." This term, pronounced very similarly to ʾîš (man), signifies her ontological connection to man, highlighted in Adam's subsequent declaration in Gen 2:23, "she shall be called Ishah, for she was taken out of Ish." It proclaims shared humanity, emphasizing their profound kinship and complementarity.
Genesis 2 22 Bonus section
The Hebrew word for "rib," tsēlāʿ, also appears in descriptions of the Tabernacle, referring to the "sides" or "chambers" of the structure. This may hint at Eve's integral, foundational, and sanctified role within the "structure" of humanity and family, providing both strength and sacred space. The deep sleep (tardēmāh) induced by God on Adam is paralleled in other biblical contexts as a state where God acts powerfully and miraculously, sometimes revealing profound truths (e.g., Abraham's covenant, Gen 15:12). This further emphasizes the divine control and purposeful nature of Eve's creation. Eve's creation specifically addresses the loneliness of man, showing God's recognition of man's emotional and relational needs, making the relationship between man and woman an intrinsic part of His original design for flourishing.
Genesis 2 22 Commentary
Genesis 2:22 offers a profound theological statement on the nature and dignity of woman, and the divine foundation of human relationship. By "building" Eve from Adam's side, God reveals that woman is not an inferior afterthought, but an indispensable and fully developed counterpart. The choice of the verb "banah" ("built") emphasizes the deliberate, artistic, and constructive nature of God's action, suggesting a meticulous design and intrinsic value beyond mere formation. Her origin from man's very being ensures that she is not alien but shares a common humanity, leading to Adam's joyful recognition, "bone of my bones and flesh of my flesh." This verse thus establishes woman as equal in essence and dignity, a fit helper, and the foundational element for the "one flesh" union in marriage, representing companionship and completeness in human existence as ordained by God. This narrative elevates the woman to a unique place, rejecting any idea of her lesser status and setting the stage for human family and society.