Genesis 2:23 · Bible study
Genesis 2:23 Commentary: Study: Bone of My Bones, Flesh of My Flesh
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore the meaning of Adam's joyful recognition and naming of Eve, theological significance of marriage, kinship, and human identity.
Research Summary
- Meaning: Adam celebrates the woman as his equal counterpart, made from his own substance, and names her to reflect their connection.
- Key words: H6106 (etzem, bone), H1320 (basar, flesh), H0802 (ishshah, woman), H0376 (ish, man).
- Main debate: Whether Adam's knowledge came by divine revelation or natural recognition; also the translation of tzela as 'rib' vs. 'side.'
- Theological theme: The unity and distinction of male and female in creation, and the foundation of marriage as covenantal union.
- Best use: Preaching on marriage, gender identity, or the goodness of human relationships as designed by God.
Translation Comparison
BSB Berean Standard Bible 2020
And the man said: “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for out of man she was taken.”
WEB World English Bible 2000
The man said, “This is now bone of my bones, and flesh of my flesh. She will be called ‘woman,’ because she was taken out of Man.”
KJV King James Version 1769
And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
ASV American Standard Version 1901
And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
YLT Young's Literal Translation 1898
and the man saith, `This is the proper step! bone of my bone, and flesh of my flesh!' for this it is called Woman, for from a man hath this been taken;
Darby Darby Bible 1890
And Man said, This time it is bone of my bones and flesh of my flesh: this shall be called Woman, because this was taken out of a man.
Douay-Rheims Douay-Rheims Bible 1899
And Adam said: This now is bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man.
Translations in other languages (10 available)
Y dijo Adam: Esto es ahora hueso de mis huesos, y carne de mi carne: ésta será llamada Varona, porque del varón fué tomada.
E disse Adão: Esta é agora osso de meus ossos, e carne de minha carne: esta será chamada Mulher, porque do homem foi tomada.
Et l’ homme dit: Voici cette fois celle qui est os de mes os et chair de ma chair! On l’ appellera femme, parce qu’ elle a été prise de l’ homme.
Da sprach der Mensch: Das ist doch Bein von meinem Bein und Fleisch von meinem Fleisch; man wird sie Männin heißen, darum daß sie vom Manne genommen ist.
Toen zeide Adam: Deze is ditmaal been van mijn benen, en vlees van mijn vlees! Men zal haar Manninne heten, omdat zij uit den man genomen is.
E l’uomo disse: “Questa, finalmente, è ossa delle mie ossa e carne della mia carne. Ella sarà chiamata donna perché è stata tratta dall’uomo”.
I rzekł Adam: Toć teraz jest kość z kości moich, i ciało z ciała mego; dla tegoż będzie nazwana mężatką, bo ona z męża wzięta jest.
И сказал человек: вот, это кость от костей моих и плоть от плоти моей; она будет называться женою, ибо взята от мужа [своего].
那人 說：這是 我骨中 的骨，肉中 的肉，可以稱 她為「女人」，因為 她是從「男人」身上取出來的。
And the man said, This is now bone of my bone and flesh of my flesh: let her name be Woman because she was taken out of Man.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 2:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that Adam's exclamation affirms the woman's full kinship and equality with him. As Barnes notes, the phrase 'bone of my bones and flesh of my flesh' signals that she is human and a 'female man' (Barnes). Calvin and Keil-Delitzsch highlight that Adam recognizes her as a suitable helper, distinct from the animals that had passed before him. The naming 'woman' (ishshah) from 'man' (ish) underscores the intimate connection. Clarke points to the Hebrew's literal 'this turn' (zot hapaam) to show Adam's joyful recognition that at last he has found his counterpart. Cambridge adds that the phrase is a 'strong metaphorical expression' conveying absolute oneness. All agree that Adam's words are a poetic, joyful declaration of the unique relationship between man and woman.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The woman is of the same substance as the man and is his suitable companion, with a unique kinship expressed in the language of bone and flesh.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Adam's knowledge of the woman's origin | Adam recognizes the woman as coming from his own substance and responds with acceptance | Some (Calvin, Gill) hold that God revealed it to Adam in a vision; others (Barnes, Cambridge) suggest Adam perceived it naturally upon seeing her and considering his own body |
| Translation of 'rib' (tzela) | The woman is formed from a part of the man's side/body | Some argue for a literal rib (most English versions); others (Ellicott, Poole) prefer 'side' or 'flank,' noting the same word describes the side of the tabernacle |
| Authorship of Genesis 2:24 | The verse applies the creation narrative to marriage | Keil-Delitzsch view it as Moses' commentary; others (some ancient Jewish tradition) attribute it to Adam as a prophetic utterance |
| Significance of naming | Adam's naming indicates acceptance and establishes relationship | Some understand it as an act of authority or headship (Matthew Henry); others see it as a poetic expression of identity, not hierarchy (Cambridge) |
Historical & Cultural Context
The surrounding narrative places this verse at the climax of the creation of humanity. In Genesis 2, God forms the man from the dust (2:7), plants a garden, and then parades every animal before the man for naming (2:19-20). The naming exercise reveals that among all creatures, 'there was not found a helper comparable to him' (2:20). The Hebrew word for 'helper' (ezer) carries no sense of inferiority, it often describes God Himself as Israel's helper (Psalm 33:20). The animals are not suitable partners, so God puts the man into a deep sleep (tardemah), takes one of his 'ribs' or 'sides' (tzela, the same word used for the side of the tabernacle in Exodus 26), and builds a woman (2:21-22).
The word 'now' in 'this is now' (zot hapaam) is literally 'this time' or 'this stroke', Adam had reviewed the animals one after another, and now at last he sees the fitting counterpart. The Hebrew wordplay between ish (man) and ishshah (woman) is deliberate: the woman receives her name from the man, indicating that she is of his kind but distinct in gender. Ancient versions tried to mimic this: the Latin Vulgate uses virago from vir, and Luther's German uses Männin from Mann. The phrase 'bone of my bones and flesh of my flesh' echoes later covenant language in the Old Testament, used to express clan loyalty (Genesis 29:14; 2 Samuel 5:1). Here it grounds marriage in shared substance and mutual delight.
Textual Notes
Consulted sources note no significant variants affecting the meaning of Genesis 2:23. The Cambridge commentary observes that the LXX and Targum read 'from her husband' (m e-ishah) instead of 'from man' (m e-ish), likely to strengthen the wordplay. The standard Hebrew text (MT) reads 'from man,' which the majority of translations follow.
Reception History
This verse has been central to Christian theology of marriage from the patristic period onward. The Vulgate rendered 'woman' as virago (from vir, man), an attempt to preserve the Hebrew wordplay. Luther's German Männin (from Mann) likewise echoed the original. The Reformers read the verse as establishing both the dignity of woman and the permanence of marriage. In Jewish tradition, the phrase 'bone of my bones and flesh of my flesh' was understood as a covenant formula, used in betrothal ceremonies. Modern interpreters have debated the implications for gender roles, but the verse continues to be cited in wedding liturgies across denominations as a declaration of mutual belonging.
Preaching This Verse
Three-point outline
- Joyful Recognition, Adam's first recorded words in Scripture are not about naming animals or the garden, but an exclamation of wonder at the woman. He recognizes her as 'bone of my bones and flesh of my flesh,' a spontaneous celebration of kinship.
- Language of Kinship, The metaphor 'bone and flesh' means belonging to the same family or tribe. Adam declares that this one creature shares his very essence, unlike any animal. This is not merely biology; it is a relational and covenantal bond.
- Naming That Binds, By calling her 'woman' (ishshah from ish), Adam acknowledges her origin from him and their complementary nature. This naming is not domination but a poetic reflection of their unity in difference.
Five-point outline
- Contrast with the Animals, The parade of creatures set the stage. None were suitable. The woman's appearance is the dramatic answer to a cosmic need.
- God's Initiative, The deep sleep and the taking of the rib/side show that the woman is God's gift, not human invention. Adam receives her as a bride from God.
- The Exclamation of Wonder, Adam's speech is poetic and emotional. 'This at last!' is a cry of surprise and delight, not a theological lecture.
- Substance and Gender, 'Bone of my bones' establishes identity; 'she shall be called woman' establishes gender distinction. Together they affirm both equality and difference.
- Destiny Outlined, The following verse (2:24), whether Adam's or Moses' commentary, draws the consequence: marriage as leaving, cleaving, and becoming one flesh. The joy of recognition leads to lifelong union.
Illustration hooks
- The puzzle piece that finally fits, After trying many incorrect pieces, you press in the last one and it clicks. That sense of rightness and relief mirrors Adam's 'this at last.'
- After a long search, A person who has searched for a specific book or tool for hours and finally holds it. The delight of finding exactly what you needed.
- Recognizing a long-lost family member, Watching a news story of a sibling reunion after decades apart. They say 'you have our mother's eyes.' That immediate sense of bone and flesh.
Questions your congregation is asking
- Does 'bone of my bones' mean women are subordinate to men, or does it teach equality?
- Why does the Bible include this poetic first meeting when other creation details are omitted?
- How does this ancient story of marriage connect to modern questions of gender and identity?
Leading a Discussion
Adam's exclamation is the first recorded human speech in Scripture, and it sets the tone for understanding human relationship, gender, and marriage. This verse shows the original design: a man and a woman, equal in dignity, complementary in nature, joined in joyful recognition. As you discuss, keep in mind that this is poetry framed within narrative, truth expressed in wonder, not dry doctrine.
Discussion questions
- Read Genesis 2:18-25. What clues in the story show that the woman is meant to be a counterpart, not a subordinate?
- Adam says 'bone of my bones and flesh of my flesh.' In the Old Testament, this phrase often describes tribal kinship (2 Samuel 5:1). What does that imply about the relationship between husband and wife?
- Why does Adam name the woman 'woman' (ishshah) rather than giving her a personal name immediately? What does this act of naming communicate?
- How does the wordplay between 'ish' (man) and 'ishshah' (woman) capture both union and distinction? Are there modern parallels in your language?
- The verse ends with 'for out of man she was taken.' In what ways does this origin story shape a Christian view of the body, sexuality, and marriage?
- How does this passage challenge cultural views that either elevate one gender or blur the differences between them?
- Imagine you are Adam waking from the deep sleep. What would you feel seeing another human being for the first time? How does that wonder inform your own relationships?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 29:14 | Laban said to him, “Surely you are my bone and my flesh.” Jacob stayed with him for a month. |
| Judges 9:2 | “Please speak in the ears of all the men of Shechem, ‘Is it better for you that all the sons of Jerubbaal, who are seventy persons, rule over you, or that one rule over you?’ Remember also that I am your bone and your flesh.” |
| II Samuel 5:1 | Then all the tribes of Israel came to David at Hebron and spoke, saying, “Behold, we are your bone and your flesh. |
| II Samuel 19:13 | Say to Amasa, ‘Aren’t you my bone and my flesh? God do so to me, and more also, if you aren’t captain of the army before me continually instead of Joab.’” |
| I Corinthians 11:8 | For man is not from woman, but woman from man; |
| I Corinthians 11:9 | for man wasn’t created for the woman, but woman for the man. |
| Ephesians 5:28 | Even so husbands also ought to love their own wives as their own bodies. He who loves his own wife loves himself. |
| Ephesians 5:30 | because we are members of his body, of his flesh and bones. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the literal meaning behind Adam's words: "this turn" or "this occurrence" refers to the creatures passing before him in pairs. When the woman appears, Adam recognizes she alone is bone of his bone. Clarke also notes that "woman" (ishshah) literally means "she-man," a feminine form of "man" (ish).
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Adam immediately recognized Eve as his equal counterpart, distinct from every animal. The original Hebrew word for "woman" is a feminine form of "man," showing she shares his nature completely. She is a female man, taken from a man, not a different kind of being.
Calvin's Commentaries Reformed 1564
Calvin argues that Adam could not have known Eve was formed from his rib by natural reasoning, since he was asleep. God must have revealed this to him directly, either by secret revelation or by his word. The deep sleep was given not to hide the origin, but to spare Adam pain before receiving such a gift.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary highlights that the wordplay between the Hebrew words for man and woman relies on sound resemblance rather than scientific etymology. Adam's joyful cry "bone of my bones" expresses a unique unity with the woman, setting her apart from all animals. The popular derivation is memorable but linguistically inaccurate, as is common in ancient wordplays.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight that Adam names her "woman" (Ishshah) precisely because she was taken out of man (Ish). This naming underscores both her origin from his own flesh and bone and their complete equality as counterparts. The note draws attention to the linguistic and theological connection between the two.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that Adam's words "this is now" mean "this once" — the creation of woman from man's side happened once and will never be repeated, as future women will be born through natural generation. He also notes the name "woman" derives linguistically from "man" (Ishah from Ish), paralleling similar etymologies in Latin and English.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch insists that the words "a man shall leave his father and mother" are not Adam's speech but Moses' inspired commentary, establishing monogamy as God's design. They argue marriage is a spiritual and bodily unity, distinct from the parent-child bond, and that celibacy is not holier. Their bodies were sinless, so shame came only with the fall.
Lange's Commentary Reformed 1857
Lange reads Genesis 2 as a symbolic, not chronological, account that places man as the central idea of creation. The name Jehovah-Elohim links the Covenant God with the universal Creator, and Adam, as the microcosmic centre, gives the whole earth its meaning. The tree of knowledge is a probation tree for ethical development, not a source of inherent evil.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that Adam slept during Eve's creation so no one could think Adam advised or directed God. He then turns common assumptions on their head: far from demeaning women, being made after man and from him makes woman the crown of creation, "dust double-refined" and a glory to her husband.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley suggests Adam received the knowledge that Eve came from his own body through a divine vision during his sleep. Adam's naming her "woman" or "she-man" highlights that she differs from him only in sex, not in nature, being made from man and joined to him.