EOB: Official Site of the Eastern / Greek Orthodox Bible (Old and New Testament)

Genesis 2:21

EOB (Eastern / Greek Orthodox Bible):

The LORD God caused the man to fall into a deep sleep, and while he was sleeping, he took one of the man’s ribs and then closed up the opening.

EOB Footnote:

The MT includes “one of his ribs” where the LXX has simply “one of his sides,” though both Hebrew and Greek terms can mean either “rib” or “side.” The MT phrase “and closed up the flesh in its place” is rendered more briefly in the LXX as “and filled up flesh in its place.” The Greek term for “trance” or “deep sleep” (ekstasis) was rendered as “deep sleep” for clarity, as the literal “ecstasy” or “standing outside oneself” would mislead modern readers. The pronoun “him” in “upon him” refers to the man (Adam), resolved from context.

Other Translations:

KJV (King James Version):

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;

WEB (World English Bible):

The Lord God caused the man to fall into a deep sleep. As the man slept, he took one of the man’s ribs and closed up the flesh in its place.

Benton LXX (Vaticanus):

And God brought a trance upon Adam, and he slept, and he took one of his ribs, and filled up the flesh instead thereof.

Douai-Rheims (Vulgate):

Then the Lord God cast a deep sleep upon Adam: and when he was fast asleep, he took one of his ribs, and filled up flesh for it.

Apostoliki Diakonia (LXX):

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 in its place.

YLT (Young Literal Translation )(MT):

And Jehovah God caused a deep sleep to fall on the man, and he slept, and He took one of his ribs, and closed up flesh in its place.

BBE (Bible in Basic English):

And the Lord God sent a deep sleep on the man, and while he was sleeping, he took one of his ribs and closed up the flesh again in its place.

EOB COMMENTARY:

EOB Commentary:

THE DIVINE SLEEP AND THE CREATION OF EVE

This verse presents one of the most theologically rich moments in the creation narrative, carrying profound typological significance that the Church Fathers consistently connected to the mystery of Christ and the Church.

Patristic Interpretation

Saint John Chrysostom explains that the deep sleep (Greek: ekstasis) placed upon Adam was not ordinary slumber but a divinely induced state that prevented him from experiencing pain during the removal of his rib. More significantly, Chrysostom sees this as providential, ensuring Adam would not witness the actual formation of Eve, thus preserving the mystery of God’s creative work.

Saint Augustine develops the typological reading extensively, understanding Adam’s sleep as a figure of Christ’s death on the Cross. Just as Eve was formed from Adam’s side while he slept, so the Church was born from the side of Christ when blood and water flowed forth after His death. This interpretation became foundational in Orthodox theological reflection.

Christological and Ecclesiological Significance

The Fathers universally recognized in this passage a prefiguration of the Crucifixion. The opened side of Adam corresponds to the pierced side of Christ (John 19:34). From Adam came Eve, the mother of all living; from Christ came the Church, the mother of all who live in Him. The water and blood that flowed from Christ’s side signify Baptism and the Eucharist—the sacramental means by which the Church gives birth to her children.

Saint Methodius of Olympus beautifully articulates that Christ willingly entered the sleep of death so that His Bride, the Church, might be formed. This spousal imagery pervades Orthodox hymnography and theological reflection on the relationship between Christ and His people.

Liturgical Connections

The hymnography of Great Friday makes explicit reference to this typology. The Church sings of the life-giving side of Christ from which salvation poured forth. The blessing of baptismal waters also recalls this mystery, as the faithful are born from the wounded side of the New Adam.

In the marriage service, the creation of Eve from Adam establishes the paradigm for the union of husband and wife as one flesh, while simultaneously pointing to the greater mystery of Christ and the Church referenced by Saint Paul in Ephesians 5.

Spiritual Reflection

Orthodox spirituality sees in Adam’s ekstasis a reminder that God often works His greatest mysteries while we rest in trusting surrender. The Christian is called to enter into the death of Christ through baptism and asceticism, trusting that from this dying, new life and fruitfulness will emerge according to God’s wisdom.

Introduction to the book of Leviticus

The Book of Leviticus receives its English title from the Latin Vulgate, which is derived from the Greek Septuagint (LXX) title Leuitikon (Λευιτικόν), meaning “Levitical” or “pertaining to the Levites.”

Read More »

Introduction to the book of Exodus

The Book of Exodus receives its English title from the Greek Septuagint (LXX), where it is called Exodos (Ἔξοδος), meaning “departure” or “exit.” This name was chosen because the central

Read More »