There is no difference between a "woman" and a "wife"; that is not the issue. What differs are the two accounts of the creation of the world and of man, which comprise the 1st and 2nd chapters of the Book of Genesis, respectively...
There is no difference between a "woman" and a "wife"; that is not the issue. What differs are the two accounts of the creation of the world and of man, which comprise the 1st and 2nd chapters of the Book of Genesis, respectively.
The oral tradition, originating from Moses, existed in profound antiquity in several variants; they were recorded quite late, around the 9th to 7th centuries B.C. One variant of the creation account was recorded in the Northern (Israelite) Kingdom, the other in the Southern (Judean) Kingdom. It is possible that there also existed separate sub-versions, likewise reflected in the written tradition. During the compilation of the final redaction of the text, which was completed in the period of the Second Temple (late 6th century B.C.), both variants of the account were included in the text, because they differ significantly and mutually complement each other.
The first account speaks more to the sequence of events during the creation of the world; its main idea is progressive creation, where increasingly complex created things appear not simultaneously, but one after another. The first account concludes with the words of 2:3 (the division of the text into chapters and verses was done in the Middle Ages and is not always felicitous). The second account, conversely, speaks predominantly of the meaning and "inner" logic of the creation of the world, abstracting itself from the sequential chronology of events.
This is particularly evident in 2:5. The first account speaks of the creation of man, stating that he was created in the image and likeness of God on the sixth day of creation, that humanity as a phenomenon encompasses both male and female, and that man was appointed to have dominion over creation. The second account conveys that the creation of man gives meaning to the entirety of creation, that man consists of spirit and flesh, that he is endowed with freedom and responsibility before God, and that human beings (male and female) are created in need of one another and mutually complement each other.
The word "rib" in the modern Russian translation sounds traditional, but is highly unfortunate. In the original text and in translations into ancient languages, the woman was created from the "side" or "flank" of the man; into modern language, it would be better translated not as "rib", but, say, as "aspect". As you can see, there is no contradiction here, but rather a mutual complementarity of two accounts presented from different perspectives.
2 This chapter is an appendix to the history of the creation, explaining, and enlarging on that part of it, which relates immediately to man.We have in it,
2:18 It is not good that man - This man, should be alone - Though there was an upper world of angels, and a lower world of brutes, yet there being none of the same rank of beings with himself, he might be truly said to be alone. And every beast of the field, and every fowl of the air God brought to Adam - Either by the ministry of angels, or by a special instinct that he might name them, and so might give a proof of his knowledge, the names he gave them being expressive of their inmost natures.See note at Gen 2:18
2:21 This was done upon the sixth day, as was also the placing of Adam in paradise, though it be here mentioned after an account of the seventh day's rest: but what was said in general, Gen 1:27, that God made man male and female is more distinctly related here, God caused the sleep to fall on Adam, and made it a deep sleep, that so the opening of his side might be no grievance to him: while he knows no sin, God will take care he shall feel no pain.See note at Gen 2:21
2:23 And Adam said, this is now bone of my bones - Probably it was revealed to Adam in a vision, when he was asleep, that this lovely creature, now presented to him, was a piece of himself and was to be his companion, and the wife of his covenant - In token of his acceptance of her, he gave her a name, not peculiar to her, but common to her sex; she shall be called woman, Isha, a She - man, differing from man in sex only, not in nature; made of man, and joined to man.
2:24 The sabbath and marriage were two ordinances instituted in innocency, the former for the preservation of the church, the latter for the preservation of mankind. It appears by Mat 19:4-5, that it was God himself who said here, a man must leave all his relations to cleave to his wife; but whether he spake it by Moses or by Adam who spake, Gen 2:23 is uncertain: It should seem they are the words of Adam in God's name, laying down this law to all his posterity.The virtue of a divine ordinance, and the bonds of it, are stronger even than those of nature. See how necessary it is that children should take their parents consent with them in their marriage; and how unjust they are to their parents, as well as undutiful, if they marry without it; for they rob them of their right to them, and interest in them, and alienate it to another fraudulently and unnaturally.
2:25 They were both naked, they needed no cloaths for defence against cold or heat, for neither could be injurious to them: they needed none for ornament. Solomon in all his glory was not arrayed like one of these. Nay, they needed none for decency, they were naked, and had no reason to be ashamed. They knew not what shame was, so the Chaldee reads it. Blushing is now the colour of virtue, but it was not the colour of innocency.