Brushstrokes and style inspired by Emil Nolde (1867-1956) a German Expressionist and consider to be one of the greatest oil painters. The expression on the jar of a woman comes from Creator forming the beauty of woman in a garden. In the ancient Hebraic story of creation womans entrance into the world reads like this,
And the Lord God cast a deep slumber on the human, and he slept, and He took one of his ribs and closed over the flesh where it had been, and the Lord God built the rib He had taken from the human into a woman and He brought her to the human. And the human said: This one at last, bone of my bones and flesh of my flesh, This one shall be called Woman, for from man was this one taken.
(Genesis 2:21-23 Robert Alter Translation).
This was such an enjoyment to partner with Creator God and experience the thrill and delight of forming His captivating beauty into a woman!
For more read below and click on link: Robert Alter Genesis 2 Commentary:
22. The LORD God fashioned Literally, “built,” the only use of this verb in the Creation
narratives. It certainly harks back to ancient Near Eastern poetic traditions, in which it is widely used for the action of the deity in creating mankind. At the same time, it well fits Hebrew tsela‘, “rib,” which frequently appears as an architectonic term in building texts. In a word play, Genesis Rabbah 18:1 connects the present use of b-n-h, “to build,” with b-y-n, “to discern,” indicating that “woman was endowed with intelligence surpassing that of man.” He brought her to the man As noted in a midrash, the image may well be that of God playing the role of the attendant who leads the bride to the groom. Without doubt, the verse conveys the idea that the institution of marriage is established by God Himself.
23. Man’s first recorded speech is a cry of ecstatic elation at seeing the woman. This one at last In contrast to the animals. Shall be called Woman Insofar as the power of naming implies authority, the text voices the social reality of the ancient Near East. Yet the terminology used here differs from that employed enesis 2, Commentaries, Page 14 in verse 20 for naming the animals. Here the man gives her a generic, not a personal, name, and that designation is understood to be derived from his own, which means he acknowledges woman to be his equal. Moreover, in naming her ’ishah, he simultaneously names himself. Hitherto he is consistently called ’adam; he now calls himself ’ish for the first time. Thus he discovers his own manhood and fulfillment only when he faces the woman, the human being who is to be his partner in life.