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PARALLEL HISTORY BIBLE - Genesis 5:29
CHAPTERS: Genesis 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50 
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32
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LXX- Greek Septuagint - Genesis 5:29 και 2532 επωνομασεν το 3588 ονομα 3686 αυτου 847 νωε 3575 λεγων 3004 5723 ουτος 3778 διαναπαυσει ημας 2248 απο 575 των 3588 εργων 2041 ημων 2257 και 2532 απο 575 των 3588 λυπων των 3588 χειρων 5501 ημων 2257 και 2532 απο 575 της 3588 γης 1093 ης 2258 5713 3739 1510 5753 κατηρασατο κυριος 2962 ο 3588 3739 θεος 2316
Douay Rheims Bible And he called his name Noe, saying: This same shall comfort us from the works and labours of our hands on the earth which the Lord hath cursed.
King James Bible - Genesis 5:29 And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed.
World English Bible and he named him Noah, saying, "This same will comfort us in our work and in the toil of our hands, because of the ground which Yahweh has cursed."
Early Church Father Links Anf-04 iii.iii.i.iii Pg 5, Anf-06 xi.iii.xi.iii Pg 6, Npnf-213 iii.v.ii Pg 30
World Wide Bible Resources
Genesis 5:29
Early Christian Commentary - (A.D. 100 - A.D. 325) Anf-03 v.iv.v.xxxiii Pg 6
What in the Punic language is called Mammon, says Rigaltius, the Latins call lucrum, “gain or lucre.” See Augustine, Serm. xxxv. de Verbo domini. I would add Jerome, On the VI. of Matthew where he says: “In the Syriac tongue, riches are called mammon.” And Augustine, in another passage, book ii., On the Lord’s Sermon on the Mount, says: “Riches in Hebrew are said to be called mammon. This is evidently a Punic word, for in that language the synonyme for gain (lucrum) is mammon.” Compare the same author on Ps. ciii. (Oehler). For when advising us to provide for ourselves the help of friends in worldly affairs, after the example of that steward who, when removed from his office,4776 4776 Ab actu. relieves his lord’s debtors by lessening their debts with a view to their recompensing him with their help, He said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness,” that is to say, of money, even as the steward had done. Now we are all of us aware that money is the instigator4777 4777 Auctorem. of unrighteousness, and the lord of the whole world. Therefore, when he saw the covetousness of the Pharisees doing servile worship4778 4778 Famulatam. to it, He hurled4779 4779 Ammentavit. this sentence against them, “Ye cannot serve God and mammon.”4780 4780
Anf-03 vi.iv.iii Pg 8
Ps. ciii. 22. in every place and time, on account of the memory of His benefits ever due from every man. But this petition also serves the turn of a blessing. Otherwise, when is the name of God not “holy,” and “hallowed” through Himself, seeing that of Himself He sanctifies all others—He to whom that surrounding circle of angels cease not to say, “Holy, holy, holy?”8779 8779
Anf-01 vi.ii.vi Pg 15
Ex. xxxiii. 1; Lev. xx. 24. What, then, says Knowledge?1507 1507 The original word is “Gnosis,” the knowledge peculiar to advanced Christians, by which they understand the mysteries of Scripture. Learn: “Trust,” she says, “in Him who is to be manifested to you in the flesh—that is, Jesus.” For man is earth in a suffering state, for the formation of Adam was from the face of the earth. What, then, meaneth this: “into the good land, a land flowing with milk and honey?” Blessed be our Lord, who has placed in us wisdom and understanding of secret things. For the prophet says, “Who shall understand the parable of the Lord, except him who is wise and prudent, and who loves his Lord?”1508 1508
Anf-02 vi.iv.v.x Pg 12.1
Anf-02 vi.iii.i.vii Pg 24.1
Anf-02 vi.iii.i.vii Pg 25.1
Anf-02 vi.iv.v.xiv Pg 125.1
Anf-02 vi.iv.vi.xvi Pg 49.1
Anf-02 iv.ii.ii.xix Pg 2.1
Anf-01 v.xv.ii Pg 6
Gen. v. 1, Gen. ix. 6. And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223 1223
Anf-02 vi.iv.vi.xvi Pg 49.1
Anf-02 iv.ii.ii.xix Pg 2.1
Anf-01 v.xv.ii Pg 6
Gen. v. 1, Gen. ix. 6. And that [the Son of God] was to be made man [Moses shows when] he says, “A prophet shall the Lord raise up unto you of your brethren, like unto me.”1223 1223
Anf-03 iv.ix.ii Pg 14
Gen. vi. 9; vii. 1; comp. Heb. xi. 7. if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted “a friend of God,”1149 1149
Anf-02 iv.ii.ii.xxxv Pg 8.1
Anf-03 v.iv.v.xx Pg 11
Hab. iii. 10, according to the Septuagint. When at His rebuke the sea is calmed, Nahum is also verified: He rebuketh the sea, and maketh it dry,”4225 4225
Anf-03 v.iv.v.xxxix Pg 43
Hab. iii. 13. —in other words, those who shall look up and lift their heads, being redeemed in the time of His kingdom. Since, therefore, these descriptions of the promises, on the one hand, agree together, as do also those of the great catastrophes, on the other—both in the predictions of the prophets and the declarations of the Lord, it will be impossible for you to interpose any distinction between them, as if the catastrophes could be referred to the Creator, as the terrible God, being such as the good god (of Marcion) ought not to permit, much less expect—whilst the promises should be ascribed to the good god, being such as the Creator, in His ignorance of the said god, could not have predicted. If, however, He did predict these promises as His own, since they differ in no respect from the promises of Christ, He will be a match in the freeness of His gifts with the good god himself; and evidently no more will have been promised by your Christ than by my Son of man. (If you examine) the whole passage of this Gospel Scripture, from the inquiry of the disciples5055 5055
Anf-01 ix.iv.xxi Pg 22
Isa. lxiii. 9. And that He should Himself become very man, visible, when He should be the Word giving salvation, Isaiah again says: “Behold, city of Zion: thine eyes shall see our salvation.”3701 3701
Anf-03 v.iv.v.xxii Pg 45
Isa. lxiii. 9, according to the Septuagint; only he reads faciet for aorist ἔσωσεν. for it is He Himself who is now declaring and fulfilling the law and the prophets. The Father gave to the Son new disciples,4362 4362 A Marcionite position. after that Moses and Elias had been exhibited along with Him in the honour of His glory, and had then been dismissed as having fully discharged their duty and office, for the express purpose of affirming for Marcion’s information the fact that Moses and Elias had a share in even the glory of Christ. But we have the entire structure4363 4363 Habitum. of this same vision in Habakkuk also, where the Spirit in the person of some4364 4364 Interdum. of the apostles says, “O Lord, I have heard Thy speech, and was afraid.” What speech was this, other than the words of the voice from heaven, This is my beloved Son, hear ye Him? “I considered thy works, and was astonished.” When could this have better happened than when Peter, on seeing His glory, knew not what he was saying? “In the midst of the two Thou shalt be known”—even Moses and Elias.4365 4365
Anf-03 v.vii.xiv Pg 13
Isa. lxiii. 9.
Anf-01 viii.iv.cxl Pg 5
Ezek. xiv. 18; 20. ‘But neither shall the father perish for the son, nor the son for the father; but every one for his own sin, and each shall be saved for his own righteousness.’2486 2486
Anf-01 viii.iv.xliv Pg 6
Ezek. xiv. 20. And in Isaiah, of the very same matter He spake thus: ‘The Lord God said, they shall both go forth and look on the members [of the bodies] of the men that have transgressed. For their worm shall not die, and their fire shall not be quenched, and they shall be a gazing-stock to all flesh.’2082 2082
Anf-01 viii.iv.cxxxix Pg 3
Gen. ix. 24–27. Accordingly, as two peoples were blessed,—those from Shem, and those from Japheth,—and as the offspring of Shem were decreed first to possess the dwellings of Canaan, and the offspring of Japheth were predicted as in turn receiving the same possessions, and to the two peoples there was the one people of Canaan handed over for servants; so Christ has come according to the power given Him from the Almighty Father, and summoning men to friendship, and blessing, and repentance, and dwelling together, has promised, as has already been proved, that there shall be a future possession for all the saints in this same land. And hence all men everywhere, whether bond or free, who believe in Christ, and recognise the truth in His own words and those of His prophets, know that they shall be with Him in that land, and inherit everlasting and incorruptible good.
Npnf-201 iii.vii.xix Pg 9
Anf-01 viii.iv.cxxxviii Pg 2
Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.] By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, ‘I saved thee in the times of Noah,’ as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.
Anf-01 viii.iv.cxxxviii Pg 2
Isa. liv. 9 comes nearer to these words than any other passage; but still the exact quotation is not in Isaiah, or in any other part of Scripture. [It is quite probable that Isa. liv. 9 was thus misunderstood by the Jews, as Trypho seems to acquiesce.] By this which God said was meant that the mystery of saved men appeared in the deluge. For righteous Noah, along with the other mortals at the deluge, i.e., with his own wife, his three sons and their wives, being eight in number, were a symbol of the eighth day, wherein Christ appeared when He rose from the dead, for ever the first in power. For Christ, being the first-born of every creature, became again the chief of another race regenerated by Himself through water, and faith, and wood, containing the mystery of the cross; even as Noah was saved by wood when he rode over the waters with his household. Accordingly, when the prophet says, ‘I saved thee in the times of Noah,’ as I have already remarked, he addresses the people who are equally faithful to God, and possess the same signs. For when Moses had the rod in his hands, he led your nation through the sea. And you believe that this was spoken to your nation only, or to the land. But the whole earth, as the Scripture says, was inundated, and the water rose in height fifteen cubits above all the mountains: so that it is evident this was not spoken to the land, but to the people who obeyed Him: for whom also He had before prepared a resting-place in Jerusalem, as was previously demonstrated by all the symbols of the deluge; I mean, that by water, faith, and wood, those who are afore-prepared, and who repent of the sins which they have committed, shall escape from the impending judgment of God.
Anf-01 viii.iv.cxl Pg 5
Ezek. xiv. 18; 20. ‘But neither shall the father perish for the son, nor the son for the father; but every one for his own sin, and each shall be saved for his own righteousness.’2486 2486
Anf-01 viii.iv.xliv Pg 6
Ezek. xiv. 20. And in Isaiah, of the very same matter He spake thus: ‘The Lord God said, they shall both go forth and look on the members [of the bodies] of the men that have transgressed. For their worm shall not die, and their fire shall not be quenched, and they shall be a gazing-stock to all flesh.’2082 2082
Treasury of Scriptural Knowledge, Chapter 5VERSE (29) - Ge 6:8,9; 7:23; 9:24 Isa 54:9 Eze 14:14,20 Mt 24:37 Lu 3:36
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