Genesis 2:21

Authorized King James Version

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And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

Original Language Analysis

וַיַּפֵּל֩ caused H5307
וַיַּפֵּל֩ caused
Strong's: H5307
Word #: 1 of 13
to fall, in a great variety of applications (intransitive or causative, literal or figurative)
יְהוָ֨ה And the LORD H3068
יְהוָ֨ה And the LORD
Strong's: H3068
Word #: 2 of 13
(the) self-existent or eternal; jeho-vah, jewish national name of god
אֱלֹהִ֧ים׀ God H430
אֱלֹהִ֧ים׀ God
Strong's: H430
Word #: 3 of 13
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of
תַּרְדֵּמָ֛ה a deep sleep H8639
תַּרְדֵּמָ֛ה a deep sleep
Strong's: H8639
Word #: 4 of 13
a lethargy or (by implication) trance
עַל H5921
עַל
Strong's: H5921
Word #: 5 of 13
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
הָאָדָ֖ם H120
הָאָדָ֖ם
Strong's: H120
Word #: 6 of 13
ruddy i.e., a human being (an individual or the species, mankind, etc.)
וַיִּישָׁ֑ן and he slept H3462
וַיִּישָׁ֑ן and he slept
Strong's: H3462
Word #: 7 of 13
properly, to be slack or languid, i.e., (by implication) sleep (figuratively, to die); also to grow old, stale or inveterate
וַיִּקַּ֗ח and he took H3947
וַיִּקַּ֗ח and he took
Strong's: H3947
Word #: 8 of 13
to take (in the widest variety of applications)
אַחַת֙ one H259
אַחַת֙ one
Strong's: H259
Word #: 9 of 13
properly, united, i.e., one; or (as an ordinal) first
מִצַּלְעֹתָ֔יו of his ribs H6763
מִצַּלְעֹתָ֔יו of his ribs
Strong's: H6763
Word #: 10 of 13
a rib (as curved), literally (of the body) or figuratively (of a door, i.e., leaf); hence, a side, literally (of a person) or figuratively (of an obje
וַיִּסְגֹּ֥ר and closed up H5462
וַיִּסְגֹּ֥ר and closed up
Strong's: H5462
Word #: 11 of 13
to shut up; figuratively, to surrender
בָּשָׂ֖ר the flesh H1320
בָּשָׂ֖ר the flesh
Strong's: H1320
Word #: 12 of 13
flesh (from its freshness); by extension, body, person; also (by euphemistically) the pudenda of a man
תַּחְתֶּֽנָּה׃ H8478
תַּחְתֶּֽנָּה׃
Strong's: H8478
Word #: 13 of 13
the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc

Analysis & Commentary

And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, a... This passage continues the detailed account of Eden, human creation, and God's design for human flourishing. Genesis 2 complements chapter 1 by providing intimate details about human origins, the garden setting, marriage institution, and humanity's vocation as priest-kings in God's sanctuary-garden.

The narrative emphasizes God's personal involvement, careful preparation of human habitation, clear communication of covenant requirements, and provision for human needs including work, rest, relationship, and worship. The garden of Eden represents perfect environment where heaven and earth intersect, God dwells with humanity, and everything needed for life and blessing exists.

Key theological themes include human dignity as divine image-bearers, work as divine calling (not curse), marriage as covenant partnership, moral freedom with accountability, and the necessity of obedience for blessing. The detailed geography and placement of Eden in historical space-time (rivers, lands) presents this as real history, not mythology. These foundational truths establish the pattern for understanding humanity's purpose, relationships, and destiny throughout Scripture.

Historical Context

Genesis 2 provides a detailed account of human creation and Eden's establishment, using different literary style than chapter 1. Ancient Near Eastern parallels include the Sumerian Paradise myth and the Gilgamesh Epic's plant of life, but Genesis transforms these motifs within strict monotheism. The garden sanctuary with its rivers, trees, and divine presence parallels ancient temple theology where gods dwelt in sacred spaces.

The geographical references (Pishon, Gihon, Hiddekel/Tigris, Euphrates) ground the narrative in historical space-time rather than mythological timelessness. While the exact location of Eden remains debated, the inclusion of identifiable rivers presents this as real geography, not allegory. The Mesopotamian setting connects to humanity's ancient origins in that region, confirmed by archaeology.

Ancient audiences would have recognized marriage's divine institution as countercultural, elevating women beyond their typical status as property. The intimate account of woman's creation from man's side presented revolutionary equality and partnership. The garden-temple imagery established patterns for Israel's tabernacle and temple, where God would again dwell with His people in sacred space requiring holiness and obedience.

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