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The LORD God said, “It is not good for the human to be alone. I will make a helper suitable for him.” . . . but for the human no suitable helper was found. Genesis 2:18 & 20
In the past, people have had a poor understanding of the word “helper” which is used in reference to the first woman. Many people have thought that the word implied that the first woman, and all women in general, were designed by God to be nothing more than auxiliaries (i.e. subordinate assistants) to men. Moreover, it was widely thought that this assistance was limited to taking care of the family and the house, and catering to the needs and even the demands of the husband.[1]
Why this narrow view of the word “helper” in reference to Eve?
In English, the word “help” has a broad range of connotations. “Help” can refer to a simple, modest act, or it can refer to something much more vital and significant. An example of vital help is the assistance provided by doctors. In Hebrew, the word for “helper” used in Genesis 2:18 and 20 is ezer (pronounced “ay-zer”), and it is always and only used in the Old Testament in the context of vitally important and powerful acts of rescue and support.[2]
The word ezer is used twenty-one times in the Old Testament. Twice it is used in the context of the first woman. Three times it is used of people helping (or failing to help) in life-threatening situations.[3] Sixteen times it is used in reference to God as a helper.[4] Without exception, these biblical texts are talking about a vital, powerful kind of help. Yet when ezer is applied to the first woman, its meaning is usually diminished to fit with traditional and cultural views of women’s roles.
In his commentary on Genesis, John Walton has this to say about the word “helper” (ezer) in the Old Testament:
The word “helper” is common enough as a description of someone who comes to the aid of or provides a service for someone. It carries no implications regarding the relationship or relative status of the individuals involved. In fact, the noun form of the word found in this verse as used elsewhere refers almost exclusively to God as the One who helps his people. If we expand our investigation to verbal forms, we find a continuing predominance of God as the subject, though there are a handful of occurrences where people help people. In this latter category we find people helping their neighbors or relatives (Isa. 41:6), people helping in a political alliance or coalition (Ezra 10:15), and military reinforcements (Josh. 10:4; 2 Sam. 8:5). Nothing suggests a subservient status of the one helping; in fact, the opposite is more likely. Certainly “helper” cannot be understood as the opposite/complement of “leader.”[5]
In Exodus 18:4 it says that Moses named one of his sons Eliezer, which in Hebrew means “My God is my helper” (Eli = “my God”; ezer = “helper”). This verse goes on to explain why Moses named his son Eliezer: because God had powerfully delivered Moses from Pharaoh’s sword!
A Suitable HelperThe word ezer in Hebrew. The letters, reading from right to left, are ayin, zayin, and resh.
Ezer is pronounced “ay-zer”.
Ezer describes aspects of God’s character: he is our strength, our rescuer, our protector, and our help! And ezer was the Holy Spirit’s choice of word to describe the first woman. Eve was someone who would provide valuable and vital strength to Adam.[6]
The word ezer is qualified by the word kenegdo in both Genesis 2:18 and 20. Kenegdo, often translated as “suitable for him”, gives the meaning that Eve was designed to be a corresponding and equal partner for Adam. There is no sense of subordination stated or implied, or even hinted at, in this passage in Genesis 2.[7]
Ezer kenegdo—”a helper suitable for him”—is used in reference to the first woman without any narrow qualifications, prescribed limits, or carefully crafted cultural restrictions. In other words, it is not specified anywhere in Genesis 2 how the first woman was to express and apply her help towards her husband, but presumably it was to alleviate the man’s “alone-ness” and partner with him in their joint commission, given in Genesis 1:28.
In the past, people have had a poor understanding of the word “helper” which is used in reference to the first woman. Many people have thought that the word implied that the first woman, and all women in general, were designed by God to be nothing more than auxiliaries (i.e. subordinate assistants) to men. Moreover, it was widely thought that this assistance was limited to taking care of the family and the house, and catering to the needs and even the demands of the husband.[1]
Why this narrow view of the word “helper” in reference to Eve?
In English, the word “help” has a broad range of connotations. “Help” can refer to a simple, modest act, or it can refer to something much more vital and significant. An example of vital help is the assistance provided by doctors. In Hebrew, the word for “helper” used in Genesis 2:18 and 20 is ezer (pronounced “ay-zer”), and it is always and only used in the Old Testament in the context of vitally important and powerful acts of rescue and support.[2]
The word ezer is used twenty-one times in the Old Testament. Twice it is used in the context of the first woman. Three times it is used of people helping (or failing to help) in life-threatening situations.[3] Sixteen times it is used in reference to God as a helper.[4] Without exception, these biblical texts are talking about a vital, powerful kind of help. Yet when ezer is applied to the first woman, its meaning is usually diminished to fit with traditional and cultural views of women’s roles.
In his commentary on Genesis, John Walton has this to say about the word “helper” (ezer) in the Old Testament:
The word “helper” is common enough as a description of someone who comes to the aid of or provides a service for someone. It carries no implications regarding the relationship or relative status of the individuals involved. In fact, the noun form of the word found in this verse as used elsewhere refers almost exclusively to God as the One who helps his people. If we expand our investigation to verbal forms, we find a continuing predominance of God as the subject, though there are a handful of occurrences where people help people. In this latter category we find people helping their neighbors or relatives (Isa. 41:6), people helping in a political alliance or coalition (Ezra 10:15), and military reinforcements (Josh. 10:4; 2 Sam. 8:5). Nothing suggests a subservient status of the one helping; in fact, the opposite is more likely. Certainly “helper” cannot be understood as the opposite/complement of “leader.”[5]
In Exodus 18:4 it says that Moses named one of his sons Eliezer, which in Hebrew means “My God is my helper” (Eli = “my God”; ezer = “helper”). This verse goes on to explain why Moses named his son Eliezer: because God had powerfully delivered Moses from Pharaoh’s sword!
A Suitable HelperThe word ezer in Hebrew. The letters, reading from right to left, are ayin, zayin, and resh.
Ezer is pronounced “ay-zer”.
Ezer describes aspects of God’s character: he is our strength, our rescuer, our protector, and our help! And ezer was the Holy Spirit’s choice of word to describe the first woman. Eve was someone who would provide valuable and vital strength to Adam.[6]
The word ezer is qualified by the word kenegdo in both Genesis 2:18 and 20. Kenegdo, often translated as “suitable for him”, gives the meaning that Eve was designed to be a corresponding and equal partner for Adam. There is no sense of subordination stated or implied, or even hinted at, in this passage in Genesis 2.[7]
Ezer kenegdo—”a helper suitable for him”—is used in reference to the first woman without any narrow qualifications, prescribed limits, or carefully crafted cultural restrictions. In other words, it is not specified anywhere in Genesis 2 how the first woman was to express and apply her help towards her husband, but presumably it was to alleviate the man’s “alone-ness” and partner with him in their joint commission, given in Genesis 1:28.
