2:18-25 Power over the creatures was given to man, and as a proof of this he named them all. It also shows his insight into the works of God. But though he was lord of the creatures, yet nothing in this world was a help meet for man. From God are all our helpers. If we rest in God, he will work all for good. God caused deep sleep to fall on Adam; while he knows no sin, God will take care that he shall feel no pain. God, as her Father, brought the woman to the man, as his second self, and a help meet for him. That wife, who is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help meet for a man. See what need there is, both of prudence and prayer in the choice of this relation, which is so near and so lasting. That had need to be well done, which is to be done for life. Our first parents needed no clothes for covering against cold or heat, for neither could hurt them: they needed none for ornament. Thus easy, thus happy, was man in his state of innocency. How good was God to him! How many favours did he load him with! How easy were the laws given to him! Yet man, being in honour, understood not his own interest, but soon became as the beasts that perish.

Verse 23. - And Adam said. Either as being possessed, while in a sinless state, of a power of intuitive perception which has been lost through the fall, or as speaking under Divine inspiration (vide Matthew 19:4-6). This now. Literally, this tread, step, or stroke, meaning either this time, looking back to the previous review of the animal creation, as if he wished to say, At last one has come who is suitable to be my partner (Calvin); or, less probably, looking forward to the ordinary mode of woman's production, this time she is supernaturally formed (Bush). "The thrice repeated this is characteristic. It vividly points to the woman on whom, in joyful astonishment, the man's eye now rests with the full power of first love" (Delitzsch). Instinctively he recognizes her relation to himself. Bone of my bone, and flesh of my flesh. The language is expressive at once of woman's derivation from man (γυνὴ ἐξ ἀνδρός, 1 Corinthians 11:8, 12) and likeness to man. The first of these implies her subordination or subjection to man, or man's headship over woman (1 Corinthians 11:3), which Adam immediately proceeds to assert by assigning to her a name; the second is embodied in the name which she receives. She (literally, to this) shall be called Woman (isha, i.e. maness, from ish, man. Cf. Greek, ἀνδρίς (Symmachus), from ἀνήρ; Latin, virago, virae (old Latin), from vir; English, woman (womb-man, Anglo-Saxon), from man; German, manninn, from mann; Sanscrit, hart, from nara; Ethiopic, beesith, from beesi), because she (this) was taken from Man. Ish, the name given by Adam to himself in contradistinction to his spouse, is interpreted as significant of man's authority (Gesenius), or of his social nature (Meier); but its exact etymology is involved in obscurity. Its relation to Adham is the same as that of vir to homo and ἀνήρ to ἄνθρωπος.

And Adam said, this is now bone of my bones, and flesh of my flesh,.... Of "his bones", because made out of a pair of his ribs, as some think, one on each side, and therefore expressed in the plural number, "and of his flesh", a part of which was taken with the rib; this Adam knew, either being awake while she was made, though asleep when the rib was taken out; or by divine revelation, by an impress of it on his mind; or it might have been declared to him in a dream, while asleep, when, being in an ecstasy or trance, this whole affair was represented unto him: and this was "now" done, just done, and would be done no more in like manner; "this time" (o), this once, as many render it; so it was, but hereafter the woman was to be produced in the way of generation, as man:

she shall be called woman, because she was taken out of man: her name was "Ishah", because taken from "Ish", as "vira" in Latin from "vir", and "woman" in our language from "man".

(o) "hac vice", Pagninus, Montanus, Junius & Tremellius, Piscator, Vatablus, so the Targum; , Symmachus & Theodotion; "hoc semel", Fagius.

23. Woman—in Hebrew, "man-ess."

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