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PARALLEL HISTORY BIBLE - Genesis 2:21


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LXX- Greek Septuagint - Genesis 2:21

και 2532 επεβαλεν 1911 5627 ο 3588 3739 θεος 2316 εκστασιν επι 1909 τον 3588 αδαμ 76 και 2532 υπνωσεν και 2532 ελαβεν 2983 5627 μιαν 1520 των 3588 πλευρων αυτου 847 και 2532 ανεπληρωσεν σαρκα 4561 αντ' αυτης 846

Douay Rheims Bible

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.

King James Bible - Genesis 2:21

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;

World English Bible

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

Early Church Father Links

Anf-03 iv.xi.xliii Pg 7, Anf-03 iv.xi.xlv Pg 4, Anf-03 v.v.xxxi Pg 15, Anf-04 iii.v.i.ii Pg 5, Anf-04 iii.vi.v Pg 4, Anf-04 vi.ix.iv.xxxviii Pg 3, Npnf-103 v.ii.ii Pg 2, Npnf-108 ii.VIII Pg 49, Npnf-108 ii.XLI Pg 44, Npnf-108 ii.CXXVII Pg 14, Npnf-111 vi.xxii Pg 10, Npnf-111 vii.xxi Pg 13, Npnf-206 v.CXXIII Pg 70, Npnf-206 v.LI Pg 44

World Wide Bible Resources


Genesis 2:21

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-03 iv.xi.xliii Pg 7
Gen. ii. 21.

If you receive your instruction from God, (you will find) that the fountain of the human race, Adam, had a taste of drowsiness before having a draught of repose; slept before he laboured, or even before he ate, nay, even before he spoke; in order that men may see that sleep is a natural feature and function, and one which has actually precedence over all the natural faculties. From this primary instance also we are led to trace even then the image of death in sleep. For as Adam was a figure of Christ, Adam’s sleep shadowed out the death of Christ, who was to sleep a mortal slumber, that from the wound inflicted on His side might, in like manner (as Eve was formed), be typified the church, the true mother of the living. This is why sleep is so salutary, so rational, and is actually formed into the model of that death which is general and common to the race of man.  God, indeed, has willed (and it may be said in passing that He has, generally, in His dispensations brought nothing to pass without such types and shadows) to set before us, in a manner more fully and completely than Plato’s example, by daily recurrence the outlines of man’s state, especially concerning the beginning and the termination thereof; thus stretching out the hand to help our faith more readily by types and parables, not in words only, but also in things. He accordingly sets before your view the human body stricken by the friendly power of slumber, prostrated by the kindly necessity of repose immoveable in position, just as it lay previous to life, and just as it will lie after life is past: there it lies as an attestation of its form when first moulded, and of its condition when at last buried—awaiting the soul in both stages, in the former previous to its bestowal, in the latter after its recent withdrawal. Meanwhile the soul is circumstanced in such a manner as to seem to be elsewhere active, learning to bear future absence by a dissembling of its presence for the moment. We shall soon know the case of Hermotimus. But yet it dreams in the interval. Whence then its dreams? The fact is, it cannot rest or be idle altogether, nor does it confine to the still hours of sleep the nature of its immortality. It proves itself to possess a constant motion; it travels over land and sea, it trades, it is excited, it labours, it plays, it grieves, it rejoices, it follows pursuits lawful and unlawful; it shows what very great power it has even without the body, how well equipped it is with members of its own, although betraying at the same time the need it has of impressing on some body its activity again. Accordingly, when the body shakes off its slumber, it asserts before your eye the resurrection of the dead by its own resumption of its natural functions.  Such, therefore, must be both the natural reason and the reasonable nature of sleep. If you only regard it as the image of death, you initiate faith, you nourish hope, you learn both how to die and how to live, you learn watchfulness, even while you sleep.

Anf-03 iv.xi.xlv Pg 4
Gen. ii. 21.

The sleep came on his body to cause it to rest, but the ecstasy fell on his soul to remove rest: from that very circumstance it still happens ordinarily (and from the order results the nature of the case) that sleep is combined with ecstasy. In fact, with what real feeling, and anxiety, and suffering do we experience joy, and sorrow, and alarm in our dreams! Whereas we should not be moved by any such emotions, by what would be the merest fantasies of course, if when we dream we were masters of ourselves, (unaffected by ecstasy.) In these dreams, indeed, good actions are useless, and crimes harmless; for we shall no more be condemned for visionary acts of sin, than we shall be crowned for imaginary martyrdom. But how, you will ask, can the soul remember its dreams, when it is said to be without any mastery over its own operations? This memory must be an especial gift of the ecstatic condition of which we are treating, since it arises not from any failure of healthy action, but entirely from natural process; nor does it expel mental function—it withdraws it for a time. It is one thing to shake, it is another thing to move; one thing to destroy, another thing to agitate. That, therefore, which memory supplies betokens soundness of mind; and that which a sound mind ecstatically experiences whilst the memory remains unchecked, is a kind of madness. We are accordingly not said to be mad, but to dream, in that state; to be in the full possession also of our mental faculties,1768

1768 Prudentes.

if we are at any time. For although the power to exercise these faculties1769

1769 Sapere.

may be dimmed in us, it is still not extinguished; except that it may seem to be itself absent at the very time that the ecstasy is energizing in us in its special manner, in such wise as to bring before us images of a sound mind and of wisdom, even as it does those of aberration.

Anf-03 v.v.xxxi Pg 15
See Bible:Gen.4.10">Gen. ii. 21, 23; iii. 5, 19; iv. 10.

and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth.

Treasury of Scriptural Knowledge, Chapter 2

VERSE 	(21) - 
Ge 15:12 1Sa 26:12 Job 4:13; 33:15 Pr 19:15 Da 8:18

PARALLEL VERSE BIBLE

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