Made For Relationship - Genesis 2:18-25 

Genesis 2:18-25: Eve Revealed

Introduction

In the realm of biblical scholarship, Genesis 2:18-25 continues to provide a profound narrative giving context and depth to the life of Adam and Eve in Eden. It is a foundational passage in the Bible that deals with the creation of the first woman and the institution of marriage. These verses have been pivotal in shaping Judeo-Christian understandings of human relationships, marriage, and gender roles.

Here we explore Genesis 2:18-25 through a lens that has been greatly informed by an in-depth study of the early parts of Genesis with Dr John Andrews, former principal of Mattersey that began in the summer of 2022 and my own studies informed by the work of Michael S. Heiser and Dwight Pryor, both scholars of blessed memory. It is in this passage that the distinction between ‘Elohim’s’ Day 6 Creation of Genesis 1 and YHWH Elohims’s forming of Genesis 2 is sharply distinguished. This study is an attempt to offer an integrated linguistic, historical, and theological perspective giving a nuanced understanding of these foundational biblical truths.

Textual Analysis

Genesis 2:18-24 (Names of God version):

“Then YHWH Elohim said, ‘It is not good for the man to be alone. I will make a helper who is right for him.’ YHWH Elohim had formed all the wild animals and all the birds out of the ground. Then He brought them to the man to see what he would call them. Whatever the man called each creature became its name. So the man named all the domestic animals, all the birds, and all the wild animals. But the man found no helper who was right for him. So YHWH Elohim caused him to fall into a deep sleep. While the man was sleeping, YHWH Elohim took out one of the man’s ribs and closed up the flesh at that place. Then YHWH Elohim formed a woman from the rib that He had taken from the man. He brought her to the man. The man said, ‘This is now bone of my bones and flesh of my flesh. She will be named woman because she was taken from man.’ That is why a man will leave his father and mother and will be united with his wife, and they will become one flesh. The man and his wife were both naked, but they weren’t ashamed of it.”

Contextual Background

To fully appreciate this passage, it's crucial to understand the cultural and historical context of ancient Israel and the broader ancient Near East. The creation narratives in Genesis reflect a worldview distinct from, yet interacting with, surrounding cultures. In Mesopotamian literature, creation stories often depict the gods creating humanity for the purpose of servitude. In contrast, Genesis presents YHWH who creates humans out of a desire for relationship and companionship. This contrast highlights the unique theological perspective of the Hebrew Scriptures, which emphasise the dignity and relational nature of humanity.

In contrast, Genesis presents YHWH who creates humans out of a desire for relationship and companionship.

Verse 18: The Need for Companionship:
“Then YHWH Elohim said, “It is not good for the man to be alone. I will make a helper who is right for him.”

This verse is the first time in the creation narrative that YHWH Elohim declares something “not good.” Up to this point, everything Elohim created was “good” or “very good” (Gen 1:31). The declaration that it is “not good” for man to be alone underscores the inherent social nature of humanity.

The term ‘helper’ (Hebrew: ezer) has been a point of much discussion. In modern Western contexts, ‘helper’ might imply a subordinate role, but in Hebrew, ‘ezer’ often connotes strength and assistance from a position of equality or even superiority. For instance, YHWH is frequently referred to as Israel’s ‘ezer’ (helper) in the Old Testament (e.g., Psalm 33:20). Following on, the phrase ‘fit for him’ (Hebrew: kenegdo) means ‘corresponding to’ or ‘complementary to’. This indicates that the woman is meant to be a counterpart to the man, one who complements him in a mutual relationship.

Verses 19-20: The Search for a Suitable Helper:
“YHWH Elohim had formed all the wild animals and all the birds out of the ground. Then He brought them to the man to see what he would call them. Whatever the man called each creature became its name. So the man named all the domestic animals, all the birds, and all the wild animals. But the man found no helper who was right for him.”

These verses emphasise Adam’s uniqueness in creation. Despite the diversity of animals, none were found to be a suitable helper for Adam. The act of naming the animals signifies authority and relationship but also highlights Adam’s incompleteness without a corresponding human companion. Just as Adam exercises dominion by naming the animals, humans are intended to participate in YHWH’s governance of creation. Yet, this dominion is not fully realised in isolation; it requires a relational counterpart.

This act of creation underscores the intimate and interconnected relationship between man and woman.

Verses 21-22: The Creation of Woman:
“So YHWH Elohim caused him to fall into a deep sleep. While the man was sleeping, YHWH Elohim took out one of the man’s ribs and closed up the flesh at that place. Then YHWH Elohim formed a woman from the rib that He had taken from the man. He brought her to the man.”

The creation of woman from man’s rib is rich with symbolic meaning. The term ‘rib’ (Hebrew: tsela) can also mean ‘side’, indicating that the woman was made from the man’s side, to be alongside him as an equal partner. It symbolises the intended unity and equality in human relationships. This means that man and woman reflect YHWH’s image more fully together than individually. This act of creation underscores the intimate and interconnected relationship between man and woman. It is noteworthy that, from a medical perspective, the rib is the one bone within the human body which, if removed correctly, will regrow and is also the most accessible source of stem cells, essential to cell and biological growth, in the human body.

It is also here that the other seismic distinctions between Genesis 1’s Day 6 creation and Genesis 2’s forming are revealed. Day 6’s instantaneous creation of male and female by ‘Elohim’, following the creation of vegetation appears to be a distinct and separate event to the forming of Adam by ‘YHWH Elohim’ before vegetation was created, which later followed, after an unspecified passage of time, by the forming of Eve from Adam’s side/rib.

My understanding is that the Day 6 creation is an action by the ‘divine world council’, hence the ‘us and our’ within the text, that populates the earth. This is a view that I explain further elsewhere. In contrast, Genesis 2 lays out the very personal forming of Adam, and, latterly, Eve, by YHWH. This forming takes place prior to the creation of vegetation and is of Adam, whose responsibility is to act as YHWH’s administrator/governor of this element of His realm.

The phrase ‘one flesh’ indicates not only physical union but also a profound spiritual and emotional unity.

Verse 23: Adam's Response:
“The man said, ‘This is now bone of my bones and flesh of my flesh. She will be named woman because she was taken from man.’”

Adam’s exclamation recognises the woman as an integral part of himself. The phrase ‘bone of my bones and flesh of my flesh’ denotes deep kinship and unity. Naming her ‘Woman’ (Hebrew: ishah) because she was taken out of ‘Man’ (Hebrew: ish) underscores the intrinsic connection and equality between them.

Verse 24: The Institution of Marriage:
“That is why a man will leave his father and mother and will be united with his wife, and they will become one flesh.”

This verse is foundational for understanding the biblical concept of marriage. The instruction for a man to leave his parents and cleave to his wife establishes the importance of the marital relationship. The phrase ‘one flesh’ indicates not only physical union but also a profound spiritual and emotional unity. In biblical thinking, marriage is seen as a covenant, a sacred and binding commitment that mirrors God’s covenantal relationship with His people. This covenantal perspective underscores the seriousness and sanctity of marriage.

Verse 25: The State of Innocence:
“The man and his wife were both naked, but they weren’t ashamed of it.”

The absence of shame in the pre-Fall state underscores the original intention of human relationships. There is no fear, no hiding, and no sense of inadequacy.

This final verse in the passage highlights the state of innocence and purity in the original creation. The lack of shame indicates a perfect, unbroken relationship with each other and with God. The absence of shame in the pre-Fall state underscores the original intention of human relationships. There is no fear, no hiding, and no sense of inadequacy. This condition reflects the ultimate goal of YHWH’s redemptive plan – to restore humanity to a state of relational wholeness and purity.

Theological Implications

1. Humanity’s Relational Nature: The passage highlights that humans are created for relationship, both with YHWH and with one another. Isolation is ‘not good’, and true human flourishing requires companionship and community.

2. Equality and Complementarity: The creation of woman from man’s side indicates equality and mutuality in the human relationship. Both men and women are made in YHWH’s image and called to fulfil His purposes together.

3. Marriage as a Divine Institution: Marriage is instituted by YHWH as a covenantal relationship. It involves leaving one’s family of origin to form a new, primary bond with one’s spouse, characterised by unity and mutual support.

4. Reflecting YHWH's Image: The unity of man and woman in marriage reflects the relational nature of YHWH Himself. Just as YHWH exists in a relational community (Father, Son, and Holy Spirit), human relationships are intended to mirror this divine communion.

Conclusion

Genesis 2:18-25 is a profound passage that lays the theological and relational foundation for understanding human identity and relationships. Through a close examination of the text in its ancient Near Eastern context, and a careful analysis of the Hebrew language, we see the depth of meaning in YHWH’s creation of woman and the institution of marriage. We also gain a richer appreciation for the relational, covenantal, and egalitarian dimensions of this foundational biblical narrative. In understanding these verses, we are reminded of the importance of relationships in YHWH’s design and are called to reflect His image through our interactions and commitments to one another, particularly in the sacred covenant of marriage.