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PARALLEL HISTORY BIBLE - Genesis 5:2
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LXX- Greek Septuagint - Genesis 5:2 αρσεν 730 και 2532 θηλυ 2338 εποιησεν 4160 5656 αυτους 846 και 2532 ευλογησεν 2127 5656 αυτους 846 και 2532 επωνομασεν το 3588 ονομα 3686 αυτων 846 αδαμ 76 η 2228 1510 5753 3739 3588 ημερα 2250 εποιησεν 4160 5656 αυτους 846
Douay Rheims Bible He created them male and female; and blessed them: and called their name Adam, in the day when they were created.
King James Bible - Genesis 5:2 Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.
World English Bible He created them male and female, and blessed them, and called their name "Adam," in the day when they were created.
Early Church Father Links Anf-07 ix.ix.ii Pg 71, Npnf-102 iv.XV.17 Pg 3, Npnf-112 iv.x Pg 11, Npnf-205 x.ii.ii.xvii Pg 28, Npnf-206 v.LI Pg 68
World Wide Bible Resources
Genesis 5:2
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-01 ii.ii.xxxiii Pg 4
Gen. i. 26, 27. Having thus finished all these things, He approved them, and blessed them, and said, “Increase and multiply.”137 137
Anf-01 v.xv.ii Pg 5
Gen. i. 26, 27. And further “In the image of God made He man.”1222 1222
Anf-02 vi.iii.ii.x Pg 4.1
Anf-03 iv.iv.xv Pg 6
See Gen. i. 26, 27; ix. 6; and comp. 1 Cor. xi. 7. to God; so as to render to Cæsar indeed money, to God yourself. Otherwise, what will be God’s, if all things are Cæsar’s? “Then,” do you say, “the lamps before my doors, and the laurels on my posts are an honour to God?” They are there of course, not because they are an honour to God, but to him who is honour in God’s stead by ceremonial observances of that kind, so far as is manifest, saving the religious performance, which is in secret appertaining to demons. For we ought to be sure if there are any whose notice it escapes through ignorance of this world’s literature, that there are among the Romans even gods of entrances; Cardea (Hinge-goddess), called after hinges, and Forculus (Door-god) after doors, and Limentinus (Threshold-god) after the threshold, and Janus himself (Gate-god) after the gate: and of course we know that, though names be empty and feigned, yet, when they are drawn down into superstition, demons and every unclean spirit seize them for themselves, through the bond of consecration. Otherwise demons have no name individually, but they there find a name where they find also a token. Among the Greeks likewise we read of Apollo Thyræus, i.e. of the door, and the Antelii, or Anthelii, demons, as presiders over entrances. These things, therefore, the Holy Spirit foreseeing from the beginning, fore-chanted, through the most ancient prophet Enoch, that even entrances would come into superstitious use. For we see too that other entrances280 280 The word is the same as that for “the mouth” of a river, etc. Hence Oehler supposes the “entrances” or “mouths” here referred to to be the mouths of fountains, where nymphs were supposed to dwell. Nympha is supposed to be the same word as Lympha. See Hor. Sat. i. 5, 97; and Macleane’s note. are adored in the baths. But if there are beings which are adored in entrances, it is to them that both the lamps and the laurels will pertain. To an idol you will have done whatever you shall have done to an entrance. In this place I call a witness on the authority also of God; because it is not safe to suppress whatever may have been shown to one, of course for the sake of all. I know that a brother was severely chastised, the same night, through a vision, because on the sudden announcement of public rejoicings his servants had wreathed his gates. And yet himself had not wreathed, or commanded them to be wreathed; for he had gone forth from home before, and on his return had reprehended the deed. So strictly are we appraised with God in matters of this kind, even with regard to the discipline of our family.281 281 [He seems to refer to some Providential event, perhaps announced in a dream, not necessarily out of the course of common occurrences.] Therefore, as to what relates to the honours due to kings or emperors, we have a prescript sufficient, that it behoves us to be in all obedience, according to the apostle’s precept,282 282
Anf-03 v.v.xxvi Pg 8
Gen. i. 27. It next reveals how He made him: “And (the Lord) God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.”6372 6372
Anf-03 v.viii.v Pg 8
i.e., in celibacy. to the honour of the flesh of the Lord, let him so remain without boasting. If he shall boast, he is undone; and if he seeks to be more prominent1097 1097
Anf-03 v.ix.xii Pg 5
Gen. i. 27. Why say “image of God?” Why not “His own image” merely, if He was only one who was the Maker, and if there was not also One in whose image He made man? But there was One in whose image God was making man, that is to say, Christ’s image, who, being one day about to become Man (more surely and more truly so), had already caused the man to be called His image, who was then going to be formed of clay—the image and similitude of the true and perfect Man. But in respect of the previous works of the world what says the Scripture? Its first statement indeed is made, when the Son has not yet appeared: “And God said, Let there be light, and there was light.”7897 7897
Anf-03 v.iv.v.xxxiv Pg 28
Mal. ii. 15. Thus you have Christ following spontaneously the tracks of the Creator everywhere, both in permitting divorce and in forbidding it. You find Him also protecting marriage, in whatever direction you try to escape. He prohibits divorce when He will have the marriage inviolable; He permits divorce when the marriage is spotted with unfaithfulness. You should blush when you refuse to unite those whom even your Christ has united; and repeat the blush when you disunite them without the good reason why your Christ would have them separated. I have4829 4829 Debeo. now to show whence the Lord derived this decision4830 4830 Sententiam. of His, and to what end He directed it. It will thus become more fully evident that His object was not the abolition of the Mosaic ordinance4831 4831 Literally, “Moses.” by any suddenly devised proposal of divorce; because it was not suddenly proposed, but had its root in the previously mentioned John. For John reproved Herod, because he had illegally married the wife of his deceased brother, who had a daughter by her (a union which the law permitted only on the one occasion of the brother dying childless,4832 4832 Illiberis. [N.B. He supposes Philip to have been dead.] when it even prescribed such a marriage, in order that by his own brother, and from his own wife,4833 4833 Costa: literally, “rib” or “side.” seed might be reckoned to the deceased husband),4834 4834
Treasury of Scriptural Knowledge, Chapter 5VERSE (2) - Ge 1:27 Mal 2:15
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PARALLEL VERSE BIBLE
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