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PARALLEL HISTORY BIBLE - Matthew 19:5


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LXX- Greek Septuagint - Matthew 19:5

και 2532 ειπεν 2036 5627 ενεκεν 1752 τουτου 5127 καταλειψει 2641 5692 ανθρωπος 444 τον 3588 πατερα 3962 και 2532 την 3588 μητερα 3384 και 2532 προσκολληθησεται 4347 5701 τη 3588 γυναικι 1135 αυτου 846 και 2532 εσονται 2071 5704 οι 3588 δυο 1417 εις 1519 σαρκα 4561 μιαν 1520

Douay Rheims Bible

For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be in one flesh.

King James Bible - Matthew 19:5

And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?

World English Bible

and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?'

Early Church Father Links

Anf-04 iii.v.ii.viii Pg 13, Anf-04 iii.v.i.iii Pg 4, Anf-05 iv.vii.iv Pg 13, Anf-06 xi.v.i Pg 13, Anf-07 ix.vii.iii Pg 27, Anf-09 iv.iii.xxv Pg 47, Anf-09 xvi.ii.vii.xvii Pg 3, Npnf-102 iv.XIV.22 Pg 4, Npnf-105 x.iii.xxi Pg 9, Npnf-108 ii.XLV Pg 13, Npnf-111 vii.xxv Pg 6, Npnf-206 v.LV Pg 16, Npnf-206 vi.vi.I Pg 45, Npnf-213 ii.vii.xvi Pg 16

World Wide Bible Resources


Matthew 19:5

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.

Anf-02 iv.ii.ii.xxviii Pg 2.1

Anf-03 iv.xi.xxi Pg 5
Gen. ii. 23, 24.

But this (gift of prophecy) only came on him afterwards, when God infused into him the ecstasy, or spiritual quality, in which prophecy consists. If, again, the evil of sin was developed in him, this must not be accounted as a natural disposition: it was rather produced by the instigation of the (old) serpent as far from being incidental to his nature as it was from being material in him, for we have already excluded belief in “Matter.”1655

1655 See Adv. Hermog. xiii.

Now, if neither the spiritual element, nor what the heretics call the material element, was properly inherent in him (since, if he had been created out of matter, the germ of evil must have been an integral part of his constitution), it remains that the one only original element of his nature was what is called the animal (the principle of vitality, the soul), which we maintain to be simple and uniform in its condition. Concerning this, it remains for us to inquire whether, as being called natural, it ought to be deemed subject to change. (The heretics whom we have referred to) deny that nature is susceptible of any change,1656

1656 See Adv. Valentin. xxix.

in order that they may be able to establish and settle their threefold theory, or “trinity,” in all its characteristics as to the several natures, because “a good tree cannot produce evil fruit, nor a corrupt tree good fruit; and nobody gathers figs of thorns, nor grapes of brambles.”1657

1657

Anf-03 iv.xi.xi Pg 10
Gen. ii. 24, 25.

he experienced the influence of the Spirit.  For there fell upon him that ecstasy, which is the Holy Ghost’s operative virtue of prophecy. And even the evil spirit too is an influence which comes upon a man. Indeed, the Spirit of God not more really “turned Saul into another man,”1569

1569

Anf-01 viii.iv.xxxviii Pg 0

Anf-02 iv.ii.ii.x Pg 3.1

Anf-02 vi.iv.iii Pg 76.2

Anf-02 vi.iv.iii Pg 84.2

Treasury of Scriptural Knowledge, Chapter 19

VERSE 	(5) - 
Ge 2:21-24 Ps 45:10 Mr 10:5-9 Eph 5:31

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