Where the Fathers quote Genesis 2

674 citations across the Patrologia Graeca — from the printed citations of the English pass; every reference opens the page with its facsimile one tap away. · trace across the Tradition ›

John ChrysostomPG 53:98expounds v.4“Αυτη η βιβλος γενεσεως ουρανου και γης, οτε εγενετο· η ημερα εποιησε Κυριος ο Θεος τον ουρανον και την γην”On «This is the book of the generation of heaven and earth, when it was made, etc.»: On the soul’s mastery over the body Theodoret of CyrrhusPG 80:120expounds v.6“πηγη δε ανεβαινεν εκ της γης και εποτιζε παν το προσωπον της γης.”On the meaning of «A spring went up from the earth and watered the whole face of the ground» John ChrysostomPG 53:105expounds v.8“Και εφυτευσεν ο Θεος παραδεισον εν Εδεμ κατα ανατολας και εθετο εκει τον ανθρωπον, ον επλασε.”On «And the Lord God planted a garden in Eden, etc.»: On the necessity of both doctrinal correctness and strictness of life John ChrysostomPG 53:111expounds v.15“Και ελαβε Κυριος ο Θεος τον ανθρωπον, ον επλασε, και εθετο αυτον εν τω παραδεισω της τρυφης, εργαζεσθαι αυτον και φυλασσειν.”On «And the Lord God took the man whom He had formed and put him in the garden of delight to work it and keep it»: On the need for constant remembranc John ChrysostomPG 49:91expounds v.16“και ενετειλατο Κυριος ο Θεος τω Αδαμ λεγων· απο παντος ξυλου του εν τω παραδεισω βρωσει φαγη”The hypothesis of the creation, including: «Adam, where are you?» and on not swearing John ChrysostomPG 53:118expounds v.20“και εκαλεσεν Αδαμ ονοματα πασι τοις κτηνεσι και πασι τοις πετεινοις του ουρανου και πασι τοις θηριοις του αγρου· τω δε Αδαμ ουχ ευρεθη βοηθος ομοιος α”On Genesis 2:20: «But for Adam there was not found a helper like him» Isidore of PelusiumPG 78:921expounds v.23“και ειπεν Αδαμ· τουτο νυν οστουν εκ των οστεων μου και σαρξ εκ της σαρκος μου· αυτη κληθησεται γυνη, οτι εκ του ανδρος αυτης εληφθη αυτη·”243. On «She shall be called Woman, because she was taken out of her Man» John ChrysostomPG 53:125expounds v.25“και ησαν οι δυο γυμνοι ο τε Αδαμ και η γυνη αυτου και ουκ ησχυνοντο.”On Genesis 2:25: «And they were both naked, the man and his wife, and were not ashamed» Origen c. 185–c. 253PG 11:1707A…tsaba, which signifies militia and army. Nevertheless, this word does not signify simply the first heaven, but the ornaments of the heavens and earth, as in Gen. II, 1, or the stars themselves, or the angels… Methodius of Olympus d. c. 311PG 18:177B…h in six days, and finished the whole world, and rested on the seventh day from his works which he had made, and blessed the seventh day and sanctified it (Gen. ii, 1; Psal. ciii, 31), from this we are symb… Procopius of Gaza c. 465–528PG 87:139…perfection of the creation hence he adds h caput ii h a the heavens and the earth were finished he says by mentioning the first heaven and the earth he has through these extremes embraced also… Cosmas Indicopleustes fl. c. 535–550PG 88:379…them and what was created along with them and again the heaven and the earth were finished and all their array as if to say again that they wrap around everything and that the entire array… Barnabas 1st c.PG 2:699…rom the Hebrew source: "And he who hopes in him shall live forever." Where the LXX has: "And he who believes shall not be ashamed." Elsewhere, moreover, out of Gen. ii, 2, he has these words: "And God finished… Barnabas 1st c.PG 2:707…l hope in him, shall live forever, where the LXX has: Καὶ ὁ πιστεύων μὴ καταισχυνθῇ: And he who believes shall not be put to shame. Elsewhere, however, from Gen. II, 2, he has this: καὶ συνετέλεσεν (ὁ Θεὸς)… Barnabas 1st c.PG 2:769…in six thousand years shall all things be brought to an end and he rested on the seventh day this signifies that when his son comes he will put an end to the period of the… Theophilus of Antioch d. c. 190PG 6:1069…on the sixth day his works which he made and he ceased on the seventh day from all his works which he made and god blessed the seventh day and sanctified it because in it he… Theophilus of Antioch d. c. 190PG 6:1081…the sea and all that is in them on the sixth day he rested on the seventh day from all his works which he had made then the holy scripture summarizes what it had hitherto said… Irenaeus of Lyon c. 130–c. 202PG 7:1199…finished on the sixth day his works which he made and god rested on the seventh day from all his works which he made b this is the narration of things before created and the prophecy… Clement of Alexandria c. 150 – c. 215PG 9:367…that is in the six thousand years all things will be finished and he rested on the seventh day c the same man says shortly afterward lastly he says to them 'your new moons and your… Origen c. 185–c. 253PG 11:1391…god finished on the sixth day his works which he made and rested on the seventh day from all his works which he made and god blessed the seventh day and sanctified it because in it… Origen c. 185–c. 253PG 15:167…that god worked on the sabbath which the following words also indicate and he rested on the seventh day from all his work which he had performed coislin has in the margin hoi loipoi te hebdom… Archelaus of Carrhae fl. c. 262-280PG 10:1475…the world and all things which are in it in six days he rested on the seventh day from all his works i do not say because he rested fatigued but because he had brought to… Eusebius of Caesarea c. 260–339PG 21:1631…in the epilogue of the creation of the world saying 'and god rested on the seventh day from all his works which he had made and god blessed the seventh day and hallowed it because on… Eusebius of Caesarea c. 260–339PG 23:1165…them and because sabbath signifies rest for it is written and god rested on the seventh day from all his works which he had made and he sanctified it you may indeed describe god's rest… Athanasius of Alexandria c. 296–373PG 28:1607…day because scripture says that the world was made in six days and he rested on the seventh day which he called the sabbath whence it is manifest that the first day consisted in the first… Basil the Great c. 329–379PG 30:51…of the consummation of this age let us say then and god rested on the seventh day from all his works but just so in that day there shall no longer be any works of this… Gregory of Nyssa c. 335–c. 395PG 45:205C…ies. But if they are produced from what was not, what comes into being is a creation, and what Moses says is not true, namely: God rested from all His works [Gen. II, 2]. But both are absurd. Therefore, souls… Epiphanius of Salamis c. 340–404PG 41:699…the rest of the god of the jews who fashioned this world and he rested on the seventh day we must fast on this day so that we may not seem to participate in the rites… Epiphanius of Salamis c. 340–404PG 43:277…the light and in the darkness and in all things and god rested on the seventh day from all his works and blessed it and sanctified it and revealed through an angel to moses that there… Epiphanius of Salamis c. 340–404PG 89:937…god finished on the sixth day the works which he made and rested on the seventh day from all his works which he made for by these things the scripture shows and teaches us that he… Epiphanius of Salamis c. 340–404PG 89:945…first rest hear also the second for it says immediately and god rested on the seventh day from all his works which he did and god blessed the seventh day and sanctified it because in it… John Chrysostom c. 349–407PG 48:809C…ather is working, and I am working" (John 5:17). And810 what work does he speak of? Perhaps someone might say: "For in six days God rested from all his works" (Gen. 2:2)—it is the daily providence. For he did… John Chrysostom c. 349–407PG 53:87…he finished he says on the sixth day his works which he made and he rested on the seventh day from all his works which he made what is and he rested on the seventh day… John Chrysostom c. 349–407PG 53:263D…ll things that He made, and, behold, they were very good (Gen. I, 31). (For God rested, as Scripture says, on the seventh day from all His works which He made [Gen. II, 2]): yet that the use of the fruit from i… John Chrysostom c. 349–407PG 59:213…genuineness but if someone should say where is the father working having rested on the seventh day from all his works let him learn the manner in which he works what is the manner of the… John Chrysostom c. 349–407PG 59:751B…be amended. The Sabbath, truly, is deputed for rest, as Scripture says in these words: "And God rested from all his works on the seventh day, and hallowed it" (Gen. 2:2-3). Thus, therefore, the Lord, having onc… John Chrysostom c. 349–407PG 63:55…said in a certain place of the seventh day thus and god rested on the seventh day from all his works and in this again if they shall enter into my rest you see how these… John Chrysostom c. 349–407PG 63:279…spoke in a certain place of the seventh day thus and god rested on the seventh day from all his works and in this again if they shall enter into my rest do you see how… John Chrysostom c. 349–407PG 63:515…dence toward all things, their preservation and care. For the things that are seen were all made in the space of six days, "And God rested on the seventh day" (Gen. 2:2); but his providence for them did not r… Euthalius the Deacon fl. 5th c.PG 85:741…heb iii b xiii from genesis for the fourteenth time and god rested on the seventh day from all his works heb iv xiv from psalm cix verse for the twenty second time from the psalter… Theodoret of Cyrrhus c. 386–458PG 80:269…and earth and the sea and all things that are in them and he rested on the seventh day and he sanctified it interr xliv what is this and if you build an altar for me… Theodoret of Cyrrhus c. 386–458PG 82:703…said in a certain place concerning the seventh day thus and god rested on the seventh day from all his works that the blessed david is not speaking of that day he says is manifest to… Dionysius the Areopagite fl. c. 500PG 3:973…in the same way. And he proves this by the example of the fabrication of the universe. For on the seventh day, he says, He rested from all His works (Gen. ii, 2); wherefore He ceased from the creation of heaven, the sun,… Procopius of Gaza c. 465–528PG 87:139…out in their time vers and god finished on the sixth day his work which he had made regarding the six days some again say that this number was set not to signify time but rather… Procopius of Gaza c. 465–528PG 87:141…john saying my father works even until now and i work b and he rested on the seventh day by the rest he took on that day god signified that the creation of the universe had… Procopius of Gaza c. 465–528PG 87:219…how did he undertake this labor when he is reported to have rested on the seventh day from all his works some followers of allegory object did he slaughter oxen or sheep and perform the duties… Cosmas Indicopleustes fl. c. 535–550PG 88:155…that were needed on the seventh day but since nothing was lacking he rested on the seventh day from all his works which he had begun to make but perhaps someone will again ask why did… Cosmas Indicopleustes fl. c. 535–550PG 88:379…within them and that they encompass all things and again and god rested on the seventh day from all his works which he had begun to do as if to say that he began to create… Anastasius I of Antioch d. 598PG 89:1331…not that an addition has been made to the universe for god rested on the seventh day from all his works which he began to do and there is nothing new under the sun says solomon… Photius of Constantinople c. 810–c. 891PG 101:39…edition of the entire work is now finally completed arguments if god rested on the seventh day from all his works how does the saving word of the father say my father works until now and… Photius of Constantinople c. 810–c. 891PG 101:1177A…PHILOCHIA Genesis, chap. I, vers. 1, q. VI, XV, LXXIX. — 2, q. XVI, CCXLIX. — 3, q. CCL. — 20, q. CCLI. — 26, q. XXXVI, CCLII, CCLIII. — 31, q. XIX. — Gen. II, 2, q. II. — II, 8, q. LI. — 15, q. CCXCIV… George the Monk d. c. 914PG 110:1267…does the scripture say a and god finished on the sixth day his work which he had made and he rested on the seventh day and he sanctified it because in it he had rested from… Oecumenius of Tricca fl. 10th c.PG 119:311…somewhere in a place c about the seventh day thus and god rested on the seventh day from all his works and in this again if they shall enter into my rest he also brought forth… Nicetas of Serres fl. c. 1090PG 127:1441D…which the blessed will then enjoy, drives away far all memory of bitterness. For just as on the seventh day God rested from the creation of the visible world (Gen. II, 2), so in the seventh age there will be r… Euthymius Zigabenus d. after 1118PG 129:1213…of them that followed after according to the first meaning he ceased on the seventh day from all his works according to the second he acts always governing providing for and sustaining creation and no law… Gregory Palamas c. 1296–1359PG 151:225…point from the very words of moses for he says and god rested on the seventh day from all his works which he had made then adding and god blessed the seventh day and sanctified it… John Kyparissiotes d. after 1378PG 152:901A…beginning, they also have a sabbathism, that is, the rest of the Sabbath, the cessation itself. For on the seventh day, he says, He rested from all His works (Gen. II, 2). Again, however, whatever things were… Pseudo-Justin Martyr 2nd-4th c. (uncertainPG 6:1293…the seven days of creation how does divine scripture say that god rested on the seventh day from all his works which he had begun to do he ceased from creation that is from creating things… Theodore of MopsuestiaPG 66:635…to them afterward since he judged that nothing was lacking in them he rested on the seventh day from making for this reason he added this day although it is empty of any work and free… Leontius of ByzantiumPG 86:2053…for we know no other nature created besides the first for god rested on the seventh day from all his works which he began to make nor does he create another nature besides the first so… Theophilus of Antioch d. c. 190PG 6:1069…ceased on the seventh day from all his works which he made and god blessed the seventh day and sanctified it because in it he ceased from all his works which god began to do b… Origen c. 185–c. 253PG 11:1391…rested on the seventh day from all his works which he made and god blessed the seventh day and sanctified it because in it he had rested from all his works which god had begun to… Methodius of Olympus d. c. 311PG 18:177…on the seventh day from his works which he had made and blessed the seventh day and sanctified it b gen ii psal ciii from this we are symbolically commanded to keep holiday unto the lord… Eusebius of Caesarea c. 260–339PG 21:1631…on the seventh day from all his works which he had made and god blessed the seventh day and hallowed it because on it he rested from all his works which god had begun to make… Athanasius of Alexandria c. 296–373PG 26:269…make this moses himself indicates after the completion of all things saying and god blessed the seventh day and sanctified it because in it he rested from all his works which god began to do therefore… Epiphanius of Salamis c. 340–404PG 89:945…rested on the seventh day from all his works which he did and god blessed the seventh day and sanctified it because in it he rested from all his works which god had begun if therefore… John Chrysostom c. 349–407PG 53:87…one who was to enjoy these things and god blessed he says the seventh day and sanctified it because in it he rested from all his works which god began to do since he stopped creating… Nemesius of Emesa fl. c. 400PG 40:573D…on of a genus. But if they are brought forth from things that do not exist, this is creation; and what Moses says is not true: God ceased from all His works [Gen. II, 3]; but of these… Theodoret of Cyrrhus c. 386–458PG 80:119…the sort should be assumed regarding the seventh day he added b and god blessed the seventh day and sanctified it for he showed that he did not consider the day useless for producing but established… Maximus the Confessor c. 580–662PG 90:1099…the laborers are few and circumcision of the heart in the spirit and god blessed the seventh day and hallowed it because on it he ceased from all his works which god had begun to do… George the Monk d. c. 914PG 110:1267…and he rested on the seventh day and he sanctified it because in it he had rested from all his work which god had created to do b h ix on the sabbath h why did… Gregory Palamas c. 1296–1359PG 151:221…tongue has resounded humanely to our ears and souls but he says god blessed the seventh day and sanctified it why then did he bless and sanctify this day in which he did nothing and not… Gregory Palamas c. 1296–1359PG 151:225…seventh day from all his works which he had made then adding and god blessed the seventh day and sanctified it he immediately adds the cause of the blessing saying again because he rested from all… Origen c. 185–c. 253PG 12:99…of the generation of heaven and earth when it was made in the day that the lord god made the heaven and the earth the word book in this place is not found in the hebrew… Origen c. 185–c. 253PG 15:163…h hebrew text version h heavens the seventh day and he rested these are the generations of the heavens and the earth and a fountain ascended from the earth and was irrigating the whole face of… Eusebius of Caesarea c. 260–339PG 21:537…the whole account concludes thus this he says is the book of the generations of the heavens and of the earth in the day that the lord god made the heaven and the earth and all… Eusebius of Emesa c. 300-359PG 86:547D…he moon or sun, stand still. Likewise it is said by Hezekiah: Let the sun turn back; it does not say: O sky moving the sun, turn back. II. Cat. p. 59, on Gen. II, 4: Eusebius, Bishop of Emesa. Others in… Epiphanius of Salamis c. 340–404PG 89:853…if it learned the entire motion of the sun and moon and of the heavens and of the earth and the winds and the stars other than only a passing and false opinion but learning and… Epiphanius of Salamis c. 340–404PG 89:861…a god made the earth and the heavens or the center and then in its own order placed and enclosed within its congregation the sphere… John Chrysostom c. 349–407PG 54:731…that follow creation: This is the book of the generations of heaven and earth, when they were made, in the day that the Lord God made the heaven and the earth (Gen. 2. 4). The elements are entirely subordinate… Procopius of Gaza c. 465–528PG 87:139…whole of that work as if from the very beginning saying d these are the generations of the heavens and of the earth when they were created in the day that the lord god made the… OrigenesPG 16:2163…lord if my covenant be not with day and night the statutes of the heavens and of the earth i have not set also the seed of jacob and david my servant i will reject so… Theophilus of Antioch d. c. 190PG 6:1081…that god made the heaven and the earth and every green thing of the field before it was made and every grass of the field before it sprang up for god had not rained upon the… Athanasius of Alexandria c. 296–373PG 26:37…be said next for moses narrating the creation of this world says and every plant of the field before it was in the earth and all the herb of the field before it sprang up for… Epiphanius of Salamis c. 340–404PG 89:957…the earth and before any herb of the field had been born for the lord god had not rained upon the earth and there was no man to work the earth but a fountain used to… John Chrysostom c. 349–407PG 53:99…came to be in the day that god made the heaven and the earth and every herb of the field before it was upon the earth and all the grass of the field before it sprang… Cyril of Alexandria d. 444PG 76:653…of heaven and earth in the day that god made heaven and earth and every herb of the field if therefore he attacks us with the words of moses let him believe moses… Procopius of Gaza c. 465–528PG 87:149…beginning from the creation of heaven and earth then he says vers the lord god had not caused it to rain upon the earth and there was no man to till the ground that is there… OrigenesPG 16:299…him and to comfort him to heaven and they sat with him upon the earth and there was no one speaking a word to him b h hexapla of the remaining fragments h the hebrew skin… Theophilus of Antioch d. c. 190PG 6:1083…a thus the scripture teaches us saying a fountain went up from the earth and watered the whole face of the earth and god formed man of dust from the earth and breathed into his… Origen c. 185–c. 253PG 15:163…generations of the c heavens and the earth and an ascent ascended from the earth and watered the whole face of the ground and the lord god formed man dust from the ground and breathed into… Eusebius of Caesarea c. 260–339PG 24:989B…sensible by nature, of which Moses also made mention in the cosmopoeia, saying, And a fountain went up from the earth, and watered all the face of the earth (Gen. II, 6), and again, And a river went out from… Gregory of Nyssa c. 335–c. 395PG 46:1209…ition: "for rightly is death to life, the wood is opposed to the end of life." Again, ποτίζει we translate not as "provides to drink," but "irrigates," as in Gen. ii, 6, that fountain ἐπότιζε τὸ πρόσωπον τῆς… Epiphanius of Salamis c. 340–404PG 89:879…tigris and euphrates behold four congregations of waters the fountain which ascended from the earth and watered the whole face of the earth behold also another congregation of waters on the outside the mother of many… Clement of Rome d. c. 100PG 1:843…dust from the earth and formed man and breathed into his face the breath of life and man became a living soul and who after the disobedience added earth you are and to earth you shall… Polycarp of Smyrna c. 69–c. 156PG 5:1027A…f the Church. I. "And the Lord God formed man of the dust of the earth; and then also fire from the dryness which is commonly in the earth and the water" (Gen. 2:7). Victor, bishop of Capua, in his book… Theophilus of Antioch d. c. 190PG 6:1083…formed man of dust from the earth and breathed into his face the breath of life and man became a living soul b whence also the soul is called immortal by the majority and after god… Irenaeus of Lyon c. 130–c. 202PG 7:97C…phers. Slime is, as it were, the first material of the human body, which God so shaped that it might become flesh, into which He breathed life. Thus Moses (Gen. II, 7) describes the creation of man, and thi… Irenaeus of Lyon c. 130–c. 202PG 7:837A…life, but partakes of the life bestowed upon it by God. Whence also the prophetic utterance regarding the Protoplast ⟦note 12⟧ says: He became a living soul; ⟦Gen ii, 7⟧ teaching us that the soul became livin… Irenaeus of Lyon c. 130–c. 202PG 7:1139C…those mortal bodies? Are they souls? But can they say that souls (32) are incorporeal, in comparison to mortal bodies? God "breathed into the face of man" (Gen. 2:7) the "breath of life, and man became a… Irenaeus of Lyon c. 130–c. 202PG 7:1139C…souls (32) are incorporeal, in comparison to mortal bodies? God "breathed into the face of man" (Gen. 2:7) the "breath of life, and man became a living soul" (Gen. 2:7); but they cannot say that even the bre… Hippolytus of Rome c. 170–235PG 10:603…make is regarding the future man but that formed the lord god man of the dust of the ground concerns one and the same man at one moment it says let there be produced and now… Origen c. 185–c. 253PG 11:151…written in genesis when it says and he breathed into his face the breath of life and man became a living soul if this is understood to have been given generally to all men then all… Origen c. 185–c. 253PG 11:1085…says concerning the formation of man and he breathed into his face the breath of life and man became a living soul he wishing maliciously to mock it wrote down he breathed into his face the… Origen c. 185–c. 253PG 13:727D…e to say there are two things endowed with reason in the same man), but it is that of which it is written, that He breathed into his face the breath of life (Gen. ii, 7); and Paul calls this blast "soul," in… Origen c. 185–c. 253PG 14:439…a he breathed into his face the breath of life and man became a living soul so that we might understand spiritually both the infusion and the breath of life… Origen c. 185–c. 253PG 15:163…from the earth and was irrigating the whole face of the earth and the lord god formed man of the dust of the earth and breathed into his nostrils the breath of life and man became… Origen c. 185–c. 253PG 15:165…earth and the lord god fashioned adam from dust from the earth and breathed into his nostrils the breath of life and adam became a man into a living soul a paradise a garden from the… Origen c. 185–c. 253PG 15:169…chapter of job has this the other translators rendered it and he breathed into his nostrils the breath of life where the text seems to have had regard for the sense rather than the words of… Origen c. 185–c. 253PG 15:661A…la as it seems, as in verse 23. Both from the Basileensis. Ibid. From the Basileensis and Isychius. Basileensis. It is perhaps Symmachus' and Theodotion's. See Gen. II, 7. Ibid. Your LXX, Coislin. m., V. 27. Re… Methodius of Olympus d. c. 311PG 18:57…the invisible and incorruptible for he breathed it says into his face the breath of life and man became a living soul indeed the scripture chiding those artificers who to the destruction of men construct statues… Eusebius of Caesarea c. 260–339PG 21:559…ground and formed the man and breathed into his nostrils the breath of life and man became a living soul and the hebrew philo when he explains these same… Eusebius of Caesarea c. 260–339PG 21:917…dust from the earth and fashioned man and breathed into his face the breath of life and man became a living soul moreover he says that he was also made the ruler and king of all… Eusebius of Caesarea c. 260–339PG 23:1211B…of moist substance is signified—He Himself made; but His hands formed the dry land; perhaps because it is said: "God took dust from the earth and formed man" [Gen. 2:7]; and again: "God formed from the earth… Eusebius of Caesarea c. 260–339PG 24:1137…for it is written that after this the lord breathed into him the breath of life and man became a living soul and again into a life giving spirit therefore from the beginning the body indeed… Caesarius of Nazianzus c. 330-368/369PG 38:1049…and fashioned man it immediately adds and he breathed into his face the breath of life and man became a living soul therefore neither the soul by itself nor the body is a man for moses… Caesarius of Nazianzus c. 330-368/369PG 38:1119B…ed in immortality and in the dominion of the soul, in no other way than as it was said before. For the divine Writings say: "And the man became a living soul" [Gen. ii, 7], that is, immortal. And that which in… Athanasius of Alexandria c. 296–373PG 26:1211…face as moses says and god breathed into the face of adam the breath of life and man became a living soul nor is that which was breathed by the lord a soul according to the… Athanasius of Alexandria c. 296–373PG 26:1213…as to say and the lord breathed into the face of adam the breath of life and man became a living soul for they who do not have the holy spirit the living are dead whence… Athanasius of Alexandria c. 296–373PG 26:1215…lord is the inspiration of men according to moses and god breathed the breath of life and man became a living soul and just as adam was subsequently created… Diodore of Tarsus d. c. 394PG 33:1565…the immortal and distinct substance itself for god breathed into his face the breath of life and man became a living breath and to those it was commanded to serve and be ruled but to him… Didymus the Blind c. 313–398PG 39:1615…is written concerning the first man and he breathed into his face the breath of life and man became a living soul d for he is life and the fountain of life who said i am… Epiphanius of Salamis c. 340–404PG 41:1099…from an immortal and superior substance for god breathed into his face the breath of life and man became a living soul it was commanded that they serve and be subject to authority but to him… Epiphanius of Salamis c. 340–404PG 89:953…fashioned man taking dust from the earth and breathed into his face the breath of life and man became a living soul i would wish now that moses himself the writer of this book were present… Epiphanius of Salamis c. 340–404PG 89:957…fashioned man receiving clay from the earth and breathed into his face the breath of life and man became a living soul there is great obscurity in the words proposed and this whole passage is very… Epiphanius of Salamis c. 340–404PG 89:959…from the clay taken from the earth and breathed into his face the breath of life and man became a living soul doing this as if to say that having the grace to compress the water… John Chrysostom c. 349–407PG 52:777…to give the Holy Spirit except by breathing? But because, when He fashioned the first man, He breathed into his face, and he became a man into a living soul (Gen. 2:7), and he lost the grace of that breathi… John Chrysostom c. 349–407PG 53:101…fashioned c man dust from the earth and breathed into his face the breath of life and man became a living soul great is what is said and full of much amazement and exceeding human intellect… John Chrysostom c. 349–407PG 53:107…appropriate melody unto the master he breathed it says into his face the breath of life and man became a living soul what does this mean he breathed the breath of life it says that this… John Chrysostom c. 349–407PG 55:641…, and I will pray with the understanding also (1 Cor. 14:15). Moses also remembers the body in the passage, God took dust from the earth, and fashioned man (Gen. 2:7); and the soul in, Let us make man acc… John Chrysostom c. 349–407PG 55:641…(Gen. 2:7); and the soul in, Let us make man according to our image (Gen. 1:26); and the spirit, saying: And God breathed into his face the breath of life (Gen. 2:7). The spirit calls upon all the powers… John Chrysostom c. 349–407PG 56:475C…ts and cattle. Bless, O children of men (Dan. III, 78-82). Other things remained to be considered; but let us return to the proposition. And God formed man (Gen. II, 7). He did not simply say, He made, but,… John Chrysostom c. 349–407PG 56:475C…you may know that He who formed that is also to raise this up. He formed man having taken dust from the earth, and breathed into his face the breath of life (Gen. II, 7). See the difference between men and br… John Chrysostom c. 349–407PG 56:507…Adam, when he was fashioned, received the breath of life (for God breathed into the face of Adam, and he became a living soul) [Gen. 2:7], I now recall that past event. I raise… John Chrysostom c. 349–407PG 60:721D…ted, and Thou shalt renew the face of the earth (Ps. CIII, 30). Man was properly so called, because [God] breathed into his face, and man became a living soul (Gen. II, 7). David also says: Approach Him and be… John Chrysostom c. 349–407PG 61:359C…ch are perceived. 45. As it is written: The first man was made into a living soul; the last Adam into a life-giving spirit. And yet that indeed is written (Gen. 2:7), but this is not written. How then did… John Chrysostom c. 349–407PG 64:73…these words of genesis fourth volume and he breathed into his face the breath of life and man became a living soul he says here certain ill disposed men moved by their own reasonings and thinking… Nilus of Sinai d. c. 430PG 79:129C…a resurrection of human bodies will follow?" To this I reply: Run through the beginning of Genesis: "And God took dust from the earth, and fashioned man" (Gen. ii, 7). What difference, then, is there betwe… Cyril of Alexandria d. 444PG 69:19…giving spirit for it is written and he breathed into his face the breath of life and man became a living soul c then he deemed him worthy of paradise and luxury and granted him authority… Cyril of Alexandria d. 444PG 73:159…which exceeds his nature for he breathed he says into his face the breath of life and man became a living soul but since on account of the transgression he was punished earth you are and… Cyril of Alexandria d. 444PG 74:939…life for flesh is corruptible by nature he breathed into his face the breath of life and man became a living soul but death has entered in between through sin afterwards as the divine paul says… Cyril of Alexandria d. 444PG 75:907B…ht into existence by the ineffable nods of the Artificer, it was adorned by its connection with the Spirit. For He "breathed into his face the breath of life" (Gen. II, 7), since, I believe, the living being wo… Cyril of Alexandria d. 444PG 75:1459C…ion, just as he who first served sin was without a father, and had only the earth for a mother. “For God,” it says, “took dust from the earth, and formed man” (Gen. ii, 7). Wherefore the blessed Paul also says:… Cyril of Alexandria d. 444PG 76:21B…without, by his own power, just as we say happened in the case of our first ancestor, Adam. For it says: "God took dust from the earth, and fashioned man" (Gen. II, 7). But since this was a pretext for the… Cyril of Alexandria d. 444PG 76:1069C…marvelous way, is something that no one among all men is ignorant of. For he breathed, it says, into his face the breath of life, and man became a living soul (Gen. II, 7). And it was indeed fitting for man the… Hesychius of Jerusalem d. after 450PG 93:873B…ondition is twofold: and one part in us is of the dust; the other is heavenly; but yet each is one. For Moses says: God formed man of the slime of the earth [Gen. ii, 7]; therefore this is earthly. And he br… Theodoret of Cyrrhus c. 386–458PG 83:107…dust from the earth and formed man and breathed into his face the breath of life and man became a living soul b and indeed also in the gospels the lord says to the holy disciples… Theodoret of Cyrrhus c. 386–458PG 83:481C…breathe into it the soul. "For God took dust from the earth, and formed man, and breathed into his face the breath of life, and man became a living soul" (Gen. II, 7). That breath, however, we do not say i… Theodoret of Cyrrhus c. 386–458PG 83:1379…that c man consists of soul and body for god it says formed man of the dust of the ground and breathed into his face the breath of life and man became a living soul and… Theodoret of Cyrrhus c. 386–458PG 84:65B…iam vero prior homo, qui primus peccato servivit, sine patre exstitit, solamque terram habuit pro matre: Accepit enim Deus lutum de terra, et formavit hominem (Gen. II, 7); unde et beatus Paulus ait: Primus hom… Procopius of Gaza c. 465–528PG 87:131…is clear from what follows the lord god formed man dust from the ground and breathed into his nostrils the breath of life and man became a living soul c if you consider the inner man… Procopius of Gaza c. 465–528PG 87:4019…in the holy and divine scripture that god breathed into his face the breath of life and man became a living soul does not in any way confirm any pre existence of a soul not even… Justinian I 482–565PG 86:953…for he says thus and he breathed he says into his face the breath of life and man became a living soul here certain ignorant men moved by their own cogitations and having no thoughts becoming… Olympiodorus of Alexandria fl. 6th century (c. 500-570)PG 93:279…the holy spirit while the rest of the translators have rendered it breathed into his nostrils the breath of life so that here the phrase if the breath is still in me is to be taken… Gregory of Agrigentum c. 559 - c. 630 (traditionalPG 98:891…man having taken dust from the earth and breathed into his face the breath of life and man became a living soul you see i think how great the difference is c between the souls of… Gregory of Agrigentum c. 559 - c. 630 (traditionalPG 98:1163…formed man of dust from the earth and breathed into his face the breath of life and man became a living soul therefore the breath or life which arose from the grace of the divine breathing… John of Damascus c. 675–749PG 95:1097C…LE VIII. — On the formation and construction of man. Gen. I, 27: "God created man; in the image of God He created him; male and female He created them." Gen. II, 7: "God formed man, taking clay from the… John of Damascus c. 675–749PG 95:1107B…rsuaded by Moses His servant, who says: "And God formed man, dust from the earth, and breathed into his face the breath of life, and man became a living soul" (Gen. II, 7). Do you see how man is the work of God… Nicetas of Serres fl. c. 1090PG 127:1245…inspiration which once breathed into adam for he breathed into his face the breath of life and man became a living soul is effective in all who are begotten from him and this is indeed called… Nicetas of Serres fl. c. 1090PG 127:1327B…nothing, but created it from nothing. The soul is called by many names. It is called breath, according to that: "He breathed into his face the breath of life" (Gen. II, 7). It is also called soul, as in this pl… Nicetas of Serres fl. c. 1090PG 127:1327B…according to that: "He breathed into his face the breath of life" (Gen. II, 7). It is also called soul, as in this place: "And he was made into a living soul" (Gen. II, 7). It is also called the image of God, a… Michael Glycas c. 1125–after 1204PG 158:85…dust from the earth and formed man and breathed into his face the breath of life and man became a living soul most rightly therefore are all land animals liable to death for they came forth… Michael Glycas c. 1125–after 1204PG 158:89…this is what the scripture says and he breathed into his face the breath of life and man became a living soul pay attention therefore for it is plain from this that the soul is one… Nicetas Choniates c. 1155–1217PG 139:1337D…rnately and by turns. And you also say this thing, which brings weariness to the hearers: "For He breathed," as Moses says, "into his face the breath of life" (Gen. II, 7). This, then, is one soul. Christ also… Michael Choniates c. 1138–c. 1222PG 140:323C…om he had swallowed from the beginning of time. Although Lazarus was earth, and into earth he had gone, yet it was Christ who had fashioned man from the earth (Gen. II, 7); from which even by his cry, as if by… Symeon of Thessalonica d. 1429PG 155:783…spirits therefore it is written god breathed into the face of adam the breath of life and man became a living soul the scripture testifying to the life giving power of the divine spirit h who… Symeon of Thessalonica d. 1429PG 155:813…they are created and thou renewest the face of the earth moses and breathed into his nostrils the breath of life b ezekiel son of man prophesy unto the spirit and the spirit came into them… OrigenesPG 16:3245…c man taking dust from the earth and breathed into his face the breath of life and man became a living soul this is according to them the inner man the psychic one dwelling in a… Theodore of MopsuestiaPG 66:637…is itself immortal and most excellent for god breathed into his face the breath of life and man became a living soul it was commanded to the former to serve and obey but to the latter… Theodore of MopsuestiaPG 66:893…VER. 45. — It is written: Factus est homo in animam viventem (Gen. ii, 7); but he himself adds the words, the f… Leontius of ByzantiumPG 86:2035…the leaves from the commentary on genesis of saint hippolytus of rome and the lord god formed man of the dust of the ground why so is it not according to the opinion of some… Leontius of ByzantiumPG 86:2037…indeed let us make is concerning the future but that which says and the lord god formed man of the dust of the ground shows that the narrative is about one and the same man before… Anastasius of SinaiPG 89:1205…and escape the danger of polytheism and he breathed into his face the breath of life and man became a living soul is it not manifest that he indicated the divine energy of the holy spirit… Photius of ConstantinoplePG 104:399B…e], the Son the perfecting [cause], the Spirit [the sanctifying cause]). Idem scribit Gregor. Nyss. Hom. in S. Baptisma. Verse 30, enephūsēsen (he breathed). Gen. II, 7, pnoēn zōēs (the breath of life). Ver… Theophilus of Antioch d. c. 190PG 6:1083…holy history the scripture reports thus h the creation of paradise h and the lord god planted a garden in eden to the east and placed there the man whom he had formed and the lord… Origen c. 185–c. 253PG 11:611A…e such as to be curbed by the flaming sword, because they have built upon it nothing akin to it, and will guide them to the tree of life and to all the things ⟦Gen. ii, 8, 9⟧ which God planted in the east, and… Origen c. 185–c. 253PG 15:163…his nostrils the breath of life and man became a living soul and the lord god planted a garden in eden in the east the syrian and god planted a paradise in eden pheison bedola sohem… Athanasius of Alexandria c. 296–373PG 28:627C…paradise, but was cast out of it. That paradise is not in the heavens is testified by the Scripture which says: "And God planted a garden in Eden to the east" (Gen. II, 8). It teaches us, therefore, that paradi… Basil the Great c. 329–379PG 30:227…used in both senses for instance in genesis according to aquila a and the lord god planted a garden in eden but on the contrary the land of egypt when it is being rebuked is called… Basil the Great c. 329–379PG 30:1081…Pontus, who was the first to translate after the Septuagint under Emperor Hadrian around the year 125 of Christ, translated as hortum into Latin in Genesis II, 8, where the LXX have παράδεισος ("paradise")—is sometimes… Diodore of Tarsus d. c. 394PG 33:1565…brought it forward again and said man became a living soul vers and the lord god planted a paradise in eden toward the east and put there the man whom he had formed diodorus some say… Epiphanius of Salamis c. 340–404PG 89:779B…ends more to the east than all other parts of this universe, and that it is as if a certain altar of it. For "the Lord planted a paradise in Eden in the east" (Gen. II, 8); near to which is the region of the In… John Chrysostom c. 349–407PG 53:109…those who dare to do so and he placed says it there the man whom he had formed d observe immediately what great honor he shows toward him having created him outside of paradise he brought… John Chrysostom c. 349–407PG 53:111…h homily xiv h and the lord god took the man whom he had formed and he set him in the paradise of delight to work it and to keep it a '… John Chrysostom c. 349–407PG 54:731A…we can imitate John the Baptist and Paul. 98-105 HOMILY XIII. And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed (Gen. 2. 8). Against those who said that the soul… John Chrysostom c. 349–407PG 56:477B…4). But it is better to say the right things while hoarse, than to have a steady voice but a perverse soul. God planted a paradise in Eden toward the east (Gen. 2:8). What is Eden? Eden is interpreted as… Procopius of Gaza c. 465–528PG 87:157…yet neither of the things composing man constitutes him of itself vers and the lord god planted a paradise in eden in the east and he placed there the man whom he had formed that the… Maximus the Confessor c. 580–662PG 90:695A…ve been which was planted by the hand of God. "For the Lord God," He says, "had planted a paradise in Eden, and had placed there the man whom He had fashioned" Gen. II, 8: and what the trees in it were, whether… Moses bar Kepha c. 813-903PG 111:585…moses concerning paradise the divine moses wrote concerning paradise in these words and the lord god planted a paradise in eden from the beginning in these words by the term paradise spiritual life is signified that… George the Monk d. c. 914PG 110:1267…reason blessed by god h x on paradise h again scripture says and the lord god planted a paradise in eden in the east and he placed there the man whom he had formed and the… Leo Allatius 1586-1669PG 18:1059D…is related by the more recent Ambrose Catherinus on that passage in Gen. III: He placed the cherubim before the paradise of pleasure. And on that passage in Gen. II, 8: The Lord had planted a paradise of Ed… Joannes ChrysostomusPG 51:129A…for Edem signifies the "virgin earth." Such was that place in which God planted the paradise. For God planted the paradise, he says, in Edem towards the east (Gen. 2.8); so that you might learn that the para… Theophilus of Antioch d. c. 190PG 6:1083…lord god caused to spring up from the earth every tree beautiful to the sight and good for food and the tree of life was in the midst of the garden and the tree of the… Theophilus of Antioch d. c. 190PG 6:1089…of paradise h god brought forth from the earth every tree beautiful to the sight and good for food for initially there were only those things that had been created on the third day plants seeds… Irenaeus of Lyon c. 130–c. 202PG 7:163…he Anthropos and Gnosis, they said, the tree was born, which they also called Gnosis—alluding to the tree of the knowledge of good and evil, of which Genesis 2:9 speaks. Then, from the first angel, the satellite of the Au… Origen c. 185–c. 253PG 11:1089…after this he caused to sprout from the earth every tree beautiful to the sight and good for food and the tree of life in the midst of the paradise and the tree of the knowledge… Origen c. 185–c. 253PG 12:99…god caused to sprout yet again from the earth every tree beautiful to the sight and good for food when we read and ascend from the myths and the interpretation according to the letter we ask… Gregory of Nazianzus c. 329–390PG 36:613…the old things only that we may flee them fair was it to the sight and good for food the fruit that brought death upon me therefore let us flee the brightness of colors let us… Epiphanius of Salamis c. 340–404PG 89:889…to the unbelievers foolishness yet it produces fruit that is both beautiful to the sight and good for food namely the crucified christ whom we gather by receiving him from the part of the righteous thief… John Chrysostom c. 349–407PG 53:113…that god caused to spring up from the earth every tree beautiful to the sight and good for food so that we might know of how great an abundance he was enjoying when because of much… John Chrysostom c. 349–407PG 53:127…of the garden but of the fruit of the tree which is in the midst of the garden god said 'you shall not eat of it nor shall you touch it lest you die ' do… John Chrysostom c. 349–407PG 54:607…en. SERMON VII Why that tree is called the tree of the knowledge of good and evil; and what it is, "Today shalt thou be with me in paradise" (Gen. 2. 9; Luke 23. 43). Yesterday, I exhorted your charity… John Chrysostom c. 349–407PG 54:737A…Epilogue of the sermon. 601-607 SERM. VII. Why the tree of knowledge of good and evil and that tree: and what it is, Today you will be with me in Paradise (Gen. 2:9; Luc. 23:43). — That it is a duty to re… John Chrysostom c. 349–407PG 56:479B…e paradise and the naming of the animals] He had done [it], and finally he makes in the paradise Every tree beautiful to the sight, and pleasant for food (Gen. II, 9). He first took away the excuse of the… John Chrysostom c. 349–407PG 56:479B…but had been cast down while he was in affluence. And the tree of life, he says, in the midst of the paradise, and the tree of the knowledge of good and evil (Gen. II, 9). Three distinctions of trees: some wer… John Chrysostom c. 349–407PG 59:631C…gave to this tree, He bestowed likewise upon all the others. For Moses says: "And God caused to grow forth every tree fair to look upon, and sweet for eating" (Gen. II, 9). Why, therefore, was the commandment g… John Chrysostom c. 349–407PG 62:341…in heaven and heaven is inaccessible to the devil it has no tree of knowledge of good and evil but only the tree of life no longer is there a woman from your side but we… Theodoret of Cyrrhus c. 386–458PG 80:121…divine scripture says and god made to spring up from the earth every tree that is pleasant to the sight and good for food it is excessively audacious to follow one's own logic and abandon the… Procopius of Gaza c. 465–528PG 87:161…the springing forth from the earth and the tree of life was in the midst of the garden and the tree of the knowledge of good and evil why not at the edge some ask so… Moses bar Kepha c. 813-903PG 111:507…genesis and the lord god had brought forth out of the ground every tree that is pleasant to the sight and good for food and the tree of life also in the midst of paradise and… Moses bar Kepha c. 813-903PG 111:527…received the command of god concerning the eating of the fruits of the tree of knowledge of good and evil but what kind of thing the tree of life was and why it was so called… Moses bar Kepha c. 813-903PG 111:585…them and the lord god made to grow out of the ground every tree that is pleasant to the sight and good for food this is god so prepared the sense of adam s mind that… Moses bar Kepha c. 813-903PG 111:595…himself is deservedly accused for example he ordered adam to abstain from the tree of knowledge of good and evil threatening death on the day that he should eat of its fruit which edict they argue… George the Monk d. c. 914PG 110:39…naming of animals p on the creation of the woman p on the tree of knowledge of good and evil p on the devil and the serpent p the eyes of both were opened p on… George the Monk d. c. 914PG 110:1267…the lord god caused to spring forth from the ground every tree pleasant to the sight and good for food and the tree of life in the midst of the paradise and the tree of the… Nicetas of Serres fl. c. 1090PG 127:1333…every tree that is in the paradise thou shalt eat but of the tree of knowledge of good and evil thou shalt not eat for in what day soever thou shalt eat of it thou shalt… Gregory of Nazianzus c. 329–390PG 37:25B…the midst—what would you have me call it? Shall I misname it Eden, and the fountain divided into four sources, from which the world is watered (Ps. CXVII, 20; Gen. II, 10)? Or [shall I call it] the dry and mois… Gregory of Nyssa c. 335–c. 395PG 44:999A…discourse a certain image by way of an example. For just as if someone were near that fountain which Scripture said at the beginning to ascend from the earth (Gen. ii, 10), which is so great in its multitude th… John Chrysostom c. 349–407PG 52:815…815 SPURIA. as water spring forth from a fountain: just as it is also said concerning paradise: "But a river went out from Eden" (Gen. 2. 10); it proceeds and springs forth. The Fa… John Chrysostom c. 349–407PG 56:477…dise. Henceforth Scripture sketches the things to come through those that went before. And a river goes forth out of Eden to water the paradise (Gen. 2. 10). From this learn that paradise was not a kitchen-garden, p… Cosmas Indicopleustes fl. c. 535–550PG 88:451…is called evilat in holy scripture for it is written in genesis and a river went out of eden to water the garden from thence it is parted into four heads the name of the one… Proclus of Constantinople c. 390 – 446PG 65:721C…sails of our debt of dutiful praise, so that, carried thus by the gentle breeze of the Spirit, we may be found to have reached the gold-bearing city of Evilat (Gen. II, 11). And what is Evilat, and the land, and… Theodoret of Cyrrhus c. 386–458PG 84:1025D…thers therefore had praised beforehand. κυκλουμένην διώρυξι (encompassed by channels), II, 284: a permeated sect, which channels traverse on all sides. So also Gen. ii, 11, 13, the river is called Gihon, encompa… Theophilus of Antioch d. c. 190PG 6:1083…is he who circles the whole land of hevilath there is gold and the gold of that land is good and there is bdellium and the leek green stone and the name of the second river… Epiphanius of Salamis c. 340–404PG 43:333…one that circles all the land of evilat where there is gold and the gold of that land is best there is the carbuncle and the prasinus stone h concerning the sapphire stone h the sapphire… Epiphanius of Salamis c. 340–404PG 89:969…a gold but the gold of that land is good there is the carbuncle and the prase stone and the name of the second geon this is… Epiphanius of Salamis c. 340–404PG 89:975…wherefore he subjoined saying concerning this spiritual evilath that there is gold and the gold of that land is good this is the divinity which is not as that of many lands the gods and idols… John Chrysostom c. 349–407PG 56:479A…n XIV, 6). I seek also the cause why the historiographer, having mentioned the first river, said: There is good gold, the carbuncle, and the prasine stone (Gen. II, 12). If he were describing the whole circu… Cosmas Indicopleustes fl. c. 535–550PG 88:451…it that compasseth the whole land of evilat and there is gold and the gold of that land is good there is bdellium and the onyx stone by this he clearly designated the land of evilat… Cosmas of Jerusalem c. 675 – c. 760PG 38:471…the pure gold divine scripture calls this land evilat and it says the gold of that land is good and christ was mingled with mortals when the tax was present when caesar was registering the whole… Moses bar Kepha c. 813-903PG 111:527…part of its course under many seas c and there is gold and the gold of that land is good there is bdellium and the onyx stone they report that in the greater part of the… Moses bar Kepha c. 813-903PG 111:587…he who encompasses the entire land of havilah and there is gold and the gold of that land is good there is bdellium and the beryl stone a what is pishon mystically by the river pishon… OrigenesPG 16:263…d," etc. In the Roman edition notes: "Another, that it is not for man [the] building," etc. Reg. Ibid. "Another, onychinus." Reg. See what we said in Gen. II, v. 12. V. 6. "Another, and the stewards of the king." Reg. SE… Theophilus of Antioch d. c. 190PG 6:1083…land is good and there is bdellium and the leek green stone and the name of the second river is geon this circles the whole land of ethiopia moreover the name of the third river is… Origen c. 185–c. 253PG 12:989…be glory and empire unto ages of ages amen h ruth h and the name of the second was ruth ruth bears the type of the gentiles who left her ancestral things and was united to… Origen c. 185–c. 253PG 15:345…in the preceding verse v so the royal codex likewise the coislinian and the name of the second he called eliezer for the god of my father is my helper and he rescued me from the… Epiphanius of Salamis c. 340–404PG 89:977…for when it had mentioned the first river phison it subjoined saying and the name of the second river is geon this is that which circles all the land of ethiopia the discourse proceeded drawing us… Cosmas Indicopleustes fl. c. 535–550PG 88:451…is parted into four heads the name of the one is pishon the same is it that compasseth the whole land of evilat and there is gold and the gold of that land is good there… Moses bar Kepha c. 813-903PG 111:511…gold and in precious gems for the hebrew word bedolah signifies pearls the name of the second river is gehon it traverses the entire land of chus that is ethiopia this is also called by some… Moses bar Kepha c. 813-903PG 111:527…their locations saying the name of one is phison he it is that compasseth the whole land of havila the name therefore of one of these four rivers is phison or as the greek calls it… Moses bar Kepha c. 813-903PG 111:587…him strength and fortitude shone forth to explain things that are above and the name of the second river gihon is he who encompasses the entire land of cush and the name of the third river… Theophilus of Antioch d. c. 190PG 6:1083…second river is geon this circles the whole land of ethiopia moreover the name of the third river is tigris this is the one that goes opposite the assyrians and the fourth river is euphrates and… Origen c. 185–c. 253PG 15:47D…e beginning of words, as I said, they were accustomed to aspirate the vowel by which they expressed the letter: furthermore, that vowel was sometimes e. Thus Gen. ii, 14, חִדֶּקֶל, tidekel, Tigris. Josue x… Moses bar Kepha c. 813-903PG 111:527…for by this overflowing its bank it irrigates the lands surrounding it and the name of the third river is diklat which goeth towards assyria the fourth river finally is perath the third river is called… Moses bar Kepha c. 813-903PG 111:587…second river gihon is he who encompasses the entire land of cush and the name of the third river tigris diklat which flows against assyria and the fourth river is the euphrates perath he calls gihon… Theophilus of Antioch d. c. 190PG 6:1083…one that goes opposite the assyrians and the fourth river is euphrates and the lord god took the man whom he had formed and placed him in the garden to cultivate and keep it and the… Origen c. 185–c. 253PG 13:265…formed man and he placed in paradise the man whom he formed to dress it and to keep it if you are able understand the difference between making and forming since in saying whether to jeremiah… Epiphanius of Salamis c. 340–404PG 89:955…east and the lord god made to grow out of the earth and the lord god took the man whom he had fashioned and the lord god commanded adam the lord god said to the woman… Epiphanius of Salamis c. 340–404PG 89:983A…OK NINE. CONCERNING THE SUBSEQUENT CREATION OF THINGS, AND WOMAN AS THE HELPER OF MAN. And God took the man whom He had made, and placed him in Paradise [Gen. 2:15]. Before any investigation, it must be… John Chrysostom c. 349–407PG 49:189…andry, which was not painful, nor did it carry hardships, but it provided him with much philosophy. For he says, "He placed him to work and keep the paradise" (Gen. 2. 15). Every one of these you might see,… John Chrysostom c. 349–407PG 53:121…just as there he said once and a second time and often and the lord god took the man whom he formed and again and the lord god commanded adam and again and the lord god… John Chrysostom c. 349–407PG 53:131…as there both once and a second time and often he said and the lord god took the man whom he had fashioned and again and the lord god commanded adam and again and the lord… John Chrysostom c. 349–407PG 54:731A…se was not on earth. 105-110 HOMILY XIV. And the Lord God took the man whom he had formed, and put him in the paradise of pleasure, to dress it and to keep it (Gen. 2. 15). Against those who attribute some word… John Chrysostom c. 349–407PG 56:477…r as in Adam all die, even so in Christ all shall be made alive (1 Cor. 15. 22). And God took the man whom He had made, and placed him in paradise (Gen. 2. 15). He brought him into a prepared house. As a man calling so… Photius of Constantinople c. 810–c. 891PG 101:1127A…s at that time. QUESTION CCXCIV [Coisl. Taur. CVI]. What did Adam do in paradise? Edita a Maio (l. c. p. 149, q. 304). — Quid Adam in paradiso fecerit. Gen. II, 15. Having been placed in paradise, Adam… George Kedrenos fl. 11th c.PG 121:35A…ccording to him. The words, “You shall die the death,” ⟦Gen. II, 17⟧ signify, “You shall be mortal,” just as Symmachus also interpreted. “To work and to keep” ⟦Gen. II, 15⟧ means: to work—to render thanksgiving… Cyril of JerusalemPG 33:947A…ompared with the glory which shall be revealed in us" (Rom. VIII, 18). He depicts for the man the kingdom of heaven; He shows him also the paradise of delight (Gen. II, 15). And the martyrs, while necessarily ke… Theodore of MopsuestiaPG 66:1005…he working of the earth as a punishment, as if transferring men from an immortal nature into mortality, since he also commanded him to work and guard paradise (Gen. II, 15); but in exchange for such great previo… Theophilus of Antioch d. c. 190PG 6:1085…a did god say you shall not eat of every tree of the garden and the woman said to the serpent of every tree of the garden we will eat but of… Irenaeus of Lyon c. 130–c. 202PG 7:1177…r bosom, and to be nourished by the Dominical Scriptures. For the Church is planted as a paradise in this world. "Of every tree of the Paradise you shall eat" (Gen. II, 16), says the Spirit of God; that is, eat… John Chrysostom c. 349–407PG 48:929B…ee in the garden you shall eat; but of the tree of the knowledge of good and evil you shall not eat of it; in the day that you eat of it you shall surely die (Gen. 2.16-17). Behold, by the ease of the law, and t… John Chrysostom c. 349–407PG 49:307A…us and lovable mother and the best teacher. For Of every tree of paradise you shall eat, but of the tree of the knowledge of good and evil you shall not eat (Gen. ii, 16). Fasting was necessary; it is much mor… John Chrysostom c. 349–407PG 53:23A…first parent, saying: Of every tree which is in the paradise, eating you shall eat; but of the tree of the knowledge of good and evil, you shall not eat of it (Gen. 2:16). To say, "Eat this, do not eat that,"… John Chrysostom c. 349–407PG 53:113B…paradise you may eat; but of the tree of the knowledge of good and evil, you shall not eat of it. For in whatever day you eat of it, you shall die by death.'" [Gen. 2:16-17] The lack of burden in the commandment… John Chrysostom c. 349–407PG 53:127…of the garden' the woman says to the serpent we may eat of every tree of the garden but of the fruit of the tree which is in the midst of the garden god said 'you… John Chrysostom c. 349–407PG 55:703D…thou shalt eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that you shall eat of it, by death you shall die (Gen. 2:16-17). This sentence therefore held for ever… John of Damascus c. 675–749PG 94:917B…the appearance of sweetness, in truth brings the one who partakes of it into the possession of evils. For God says: "You may eat of every tree in the garden" (Gen. II, 16), as if He were saying, if I am not mis… Clement of Rome d. c. 100PG 1:1265…the serpent to eve the first woman 'whatever day you eat from the tree of the knowledge of good and evil you shall be as gods' that is as those who made man… Theophilus of Antioch d. c. 190PG 6:1083…the tree of life was in the midst of the garden and the tree of the knowledge of good and evil and a river goes out from eden to water the garden from thence it is… Irenaeus of Lyon c. 130–c. 202PG 7:163…said the tree was born which they also called gnosis alluding to the tree of the knowledge of good and evil of which genesis speaks then from the first angel the satellite of the autogenes the… Irenaeus of Lyon c. 130–c. 202PG 7:373…to be made according to the image and likeness of god once the knowledge of good and evil had been received that is as he himself explains in the same period and in that whole chapter… Irenaeus of Lyon c. 130–c. 202PG 7:1183…from every tree that is in paradise you shall eat but from the tree of the knowledge of good and evil you shall not eat of it for in the day that you shall eat of… Irenaeus of Lyon c. 130–c. 202PG 7:1809…to him that he should in any way eat of the fruit of the tree of the knowledge of good and evil although certain others refer that only to indulgence… Clement of Alexandria c. 150 – c. 215PG 8:1207…be sin for they suppose this to be indicated by the eating of the tree of the knowledge of good and evil since the meaning of the word knew denotes the transgression of a commandment but… Clement of Alexandria c. 150 – c. 215PG 9:1155…increase of grace and virtue nay god even forbade adam the use of the tree of the knowledge of good and evil as not a few of the church fathers testify in order to provide him… Origen c. 185–c. 253PG 11:335…no longer attaches nor will it any longer desire to eat from the tree of the knowledge of good and evil for it is always in the good and for it god is all things thus… Origen c. 185–c. 253PG 11:377…his bodily teeth might receive life and again by participating in a the tree of the knowledge of good and evil might acquire something else from that which was taken from such a tree and if… Origen c. 185–c. 253PG 11:1089…and the tree of life in the midst of the paradise and the tree of the knowledge of good and evil and the things mentioned after these which are able of themselves to stir the one… Origen c. 185–c. 253PG 12:101…and loving some as good while hating others as evil which is the tree of the knowledge of good and evil from which he who tastes dies not because god caused the death but because the… Origen c. 185–c. 253PG 12:111…the knowledge of intelligible things by the same such was the fruit of the tree of the knowledge of good and evil such as the wine which stripped noah naked by the same even if noah… Origen c. 185–c. 253PG 12:567…piety and another tree of wisdom and another of discipline and another of the knowledge of good and evil above all however is the tree of life does it not seem to you that the heavenly… Origen c. 185–c. 253PG 12:1687…eagles araba is interpreted as ambushes arabia felix free will in man the tree of the knowledge of good and evil had such fruit as was the wine which made noah naked the ark of the… Origen c. 185–c. 253PG 13:827…saying from every tree in the garden you may eat but from the tree of the knowledge of good and evil you shall not eat of it for in the day that you eat of it… Origen c. 185–c. 253PG 14:459…immortal if he had eaten of every tree in paradise except for the tree of the knowledge of good and evil see also what is said in the twenty first psalm regarding those who worship because… Origen c. 185–c. 253PG 14:1017…is described as having done in paradise namely having reached out to the tree of the knowledge of good and evil and having been ashamed of his nakedness and having fallen from his habitation in paradise… Origen c. 185–c. 253PG 14:1093…a of the knowledge of good and evil for both are contained in one just as they are contained in the law but let us… Origen c. 185–c. 253PG 15:167…a into the garden of eden you shall not eat of it for in the day that you eat of it you shall die the death i will make for him a… Origen c. 185–c. 253PG 17:1009…god nor does it desire to taste further the fruit plucked from the tree of the knowledge of good and evil since it is always in the good and it is not prompt for it to… Methodius of Olympus d. c. 311PG 18:71…having been placed as a boundary between the tree of life and the tree of the knowledge of good and evil the fruits of which he tasted he was changed into the form of that to… Methodius of Olympus d. c. 311PG 18:297…law had not said you shall not covet for when they heard but of the tree of the knowledge of good and evil you shall not eat of it for in the day that you eat… Eusebius of Caesarea c. 260–339PG 22:1273…who attempt to harm them becomes for everyone a self taught teacher of the knowledge of good and evil namely the law of nature forbidding one to do to others what one would not wish to… Caesarius of Nazianzus c. 330-368/369PG 38:1015…why a desire when directed toward evil as toward good was termed the knowledge of good and evil it is neither absolutely evil because it is adorned with the good nor purely good because evil is… Basil the Great c. 329–379PG 31:167…as humanity fasting was ordained in paradise adam received the first commandment of the tree of the knowledge of good and evil you shall not eat and that you shall not eat is a law of… Pseudo-Clement of Rome 3rd-4th c. (pseudonymousPG 2:139…and a said 'but of the tree of the knowledge of good and evil do not eat ' and simon said he meant his mind was blind and… Pseudo-Clement of Rome 3rd-4th c. (pseudonymousPG 2:369…to eat from every tree in paradise but not to eat from the tree of the knowledge of good and evil the serpent through the woman persuaded them to eat promising them deity and after they… Pseudo-Clement of Rome 3rd-4th c. (pseudonymousPG 2:501…would not have been instructing a blind man if he said 'but of the tree of the knowledge of good and evil do not eat ' and simon shifting his ground said he meant his mind… Gregory of Nazianzus c. 329–390PG 38:1225…v liberty of choice v etc free will what is it v the tree of the knowledge of good and evil was forbidden to adam v etc the tree of life was guarded as if under… Macarius of Egypt c. 300–391PG 34:561…say you burn me you burn me they did not therefore know the tree of the knowledge of good and evil the transgression of adam gave them that knowledge x for everyone begins to ask in… Macarius of Egypt c. 300–391PG 34:1091…safety of those who read it just as it is natural for the tree of the knowledge of good and evil to grow together with the holy plants of paradise so that if at any time… Gregory of Nyssa c. 335–c. 395PG 44:199…directed toward evil as if toward the good was named by scripture the knowledge of good and evil interpreting a certain disposition and blending of this knowledge it is neither absolutely evil because it is garlanded… Gregory of Nyssa c. 335–c. 395PG 44:201…for the holy scriptures clearly declare in what sense they called this the tree of the knowledge of good and evil for indeed just as poisons mixed with honey are pleasant to the senses because of… Epiphanius of Salamis c. 340–404PG 41:1105…heard of every tree that is in the paradise ye shall eat but of the tree of the knowledge of good and evil ye shall not eat of it in the day that ye eat of… Epiphanius of Salamis c. 340–404PG 41:1163…law had said you shall not desire for having heard but from the tree of the knowledge of good and evil you shall not eat for in the day that you eat from it you shall… Epiphanius of Salamis c. 340–404PG 43:125…therefore exists and fig leaves exist and a fig tree and a tree of the knowledge of good and evil and a tree of life planted in the midst of the paradise and a serpent and… Epiphanius of Salamis c. 340–404PG 89:671…h a fasting was ordained in paradise adam received the first commandment of the tree of the knowledge of good and evil you shall not eat this you shall not eat is a law of fasting… Epiphanius of Salamis c. 340–404PG 89:945…a the tree of life the other the tree of the knowledge of good and evil for this reason also three trees were fixed in the garden of golgotha or calvary… Epiphanius of Salamis c. 340–404PG 89:985…saying from every tree which is in paradise eating you shall eat but of the tree of the knowledge of good and evil you shall not eat of it and on the day you eat of… Epiphanius of Salamis c. 340–404PG 89:987…delights which are presented to you from angelic virtue eat only that tree of the knowledge of good and evil and that which is planted near for c vices adhere to virtues do not touch do… Epiphanius of Salamis c. 340–404PG 89:1007…every tree that is in paradise you shall eat addressing the man but of the tree of the knowledge of good and evil do not you eat but in whatever day you eat from it by… Epiphanius of Salamis c. 340–404PG 89:1045…had said to man but in the day that you eat from the tree of the knowledge of good and evil you shall die the death yet here in the punishments he did not name death… John Chrysostom c. 349–407PG 48:929…said to him of every tree in the paradise you shall eat but of the tree of the knowledge of good and evil you shall not eat of it for in the day that you eat… John Chrysostom c. 349–407PG 49:75A…rudence and wisdom of God. Sin produced these two things for us: sorrow and death. "For in the day that thou eatest thereof," He says, "thou shalt surely die" (Gen. 2.17); and to the woman: "In sorrow thou sha… John Chrysostom c. 349–407PG 49:307…the best teacher for of every tree of paradise you shall eat but of the tree of the knowledge of good and evil you shall not eat gen ii fasting was necessary it is much more… John Chrysostom c. 349–407PG 49:393A…ep and are sleeping. For before the coming of Christ, death had the name of death. "On whatever day you eat from the tree," He says, "you shall die the death" (Gen. 2:17). And again: "The soul that sins, it sh… John Chrysostom c. 349–407PG 49:395…defeat became symbols of our victory for instead of eve mary instead of the tree of the knowledge of good and evil the wood of the cross instead of the death of adam the death of… John Chrysostom c. 349–407PG 50:437D…; how? I will tell you: Adam died both in body and in soul; he died both by sin and by nature: "In whatever day you eat from the tree, by death you shall die" (Gen. 2.17). And indeed he did not die by nature o… John Chrysostom c. 349–407PG 52:767A…very name of death was terrible. Certainly, the first man heard this sentence as a great punishment: "On the day that you eat of it, you shall die the death" (Gen. 2:17). And the blessed Job called it by this… John Chrysostom c. 349–407PG 53:113…saying of every tree which is in the garden you shall eat but of the tree of the knowledge of good and evil you shall not eat of it for in the day that you eat… John Chrysostom c. 349–407PG 53:133…them wherever those events occur therefore the holy scripture named the tree the knowledge of good and evil since it was concerning it that the transgression and the keeping of the commandment transpired for the philanthropic… John Chrysostom c. 349–407PG 54:603D…adeptus sit, an vero antequam ederet, hac dignoscendi facultate præditus fuerit : itemque de jejunio, et quod oporteat domi meditari quæ in ecclesia dicuntur (Gen. 2. 17. sqq.) — I love fasting indeed, bec… John Chrysostom c. 349–407PG 54:607…of ages amen h sermon vii h why that tree is called the tree of the knowledge of good and evil and what it is today shalt thou be with me in paradise gen luke a… John Chrysostom c. 349–407PG 54:609…did not receive this knowledge from the tree the tree was called the tree of the knowledge of good and evil for it is no small thing to learn why it has this appellation and is… John Chrysostom c. 349–407PG 54:611…god and how good it is to obey wherefore it is called the tree of the knowledge of good and evil and for what reason if the tree itself did not possess the knowledge of good… John Chrysostom c. 349–407PG 54:615C…already escaped every danger of returning to perdition, entered into heaven. Thus also Adam heard: "But on the day you eat of it, you shall die the death" (Gen. 2:17). What then? Did he die on that very da… John Chrysostom c. 349–407PG 54:617…that knowledge after this tasting i said why the tree was called the tree of the knowledge of good and evil and why it is the custom of scripture whenever an event happens in a certain… John Chrysostom c. 349–407PG 54:737…hardness of their hearts serm vi concerning the tree whether adam attained the knowledge of good and evil from it or whether he was endowed with this faculty of discernment before he ate and also concerning… John Chrysostom c. 349–407PG 55:317ALatin…laboriosam, ut scias eum nec prius quidem permisisse, nisi ejus sapientia id valde utile factum esset. Et ideo cum dixisset, Quo die comederis, morte morieris (Gen. 2. 17) : non fuit ea contentus; pœna enim era… John Chrysostom c. 349–407PG 55:703…adam of every tree which is in the paradise thou shalt eat but of the tree of the knowledge of good and evil thou shalt not eat of it for in the day that you shall… John Chrysostom c. 349–407PG 56:421B…And indeed, it was necessary to say: "The beginning of evils is disbelief." For if he had believed God saying, "In the day that you eat, you shall surely die" (Gen. 2.17), he would not have slipped, but he wou… John Chrysostom c. 349–407PG 56:479…tree of life he says in the midst of the paradise and the tree of the knowledge of good and evil gen ii three distinctions of trees some were given to him that he might live… John Chrysostom c. 349–407PG 56:487…from the divine faith they say i repeat why did god prohibit the knowledge of good and evil granted he might have prohibited the evil but why even the good for when he says from the… John Chrysostom c. 349–407PG 56:669…be the abstinence from sins for if the eating of adam from the tree of the knowledge of good and evil rightly accepted by all is a seeking after forbidden sin consistently the fast of christ… John Chrysostom c. 349–407PG 56:797…did not say to you it is given to someone who has the knowledge of good and evil if therefore there is someone who does not possess the grace of the knowledge of good and evil… John Chrysostom c. 349–407PG 56:855…what is just and unjust for god has placed a certain spirit of the knowledge of good and evil in men so that as often as we sin it silently accuses our deed c… John Chrysostom c. 349–407PG 59:163…e; so too is the unbeliever. Since Adam, on the day he ate of the tree, died—for that was the sentence: On whatever day you eat from the tree, you shall die (Gen. ii, 17). And yet he was living. How then was h… John Chrysostom c. 349–407PG 59:627…sometimes refuted h on the prodigal son and concerning repentance and on the tree of the knowledge of good and evil and on the thief h early on the great and god befitting appearance of the… John Chrysostom c. 349–407PG 59:633…and seek another question why he says did he call the tree the tree of the knowledge of good and evil if the divine writing did not wish to make known a nature of such a… John Chrysostom c. 349–407PG 59:703…tion of death. The fruit of the tree of paradise was a taste and a nourishment of death. "On whatever day," says God, "you eat of it, you shall die the death" (Gen. 2:17). The flight of death was the wood of t… John Chrysostom c. 349–407PG 59:769…prodigal son homily on the prodigal son and on repentance and on the tree of the knowledge of good and evil and on the thief admonition to the homily on the women bearing ointments homily on… John Chrysostom c. 349–407PG 61:401CLatin…bducit. Adamus quippe, si hujusce mandati meminisset, De omni ligno comede, si legem eam servasset quae dicebat, In quacunque die comederitis, morte moriemini (Gen. 2. 17); non ea, quae passus est, passus fuiss… John Chrysostom c. 349–407PG 62:341D…l life. All these things are a covenant. There, a slave before a master; here, a friend before a friend. There, In the day that you eat of it, you shall die (Gen. 2:17)—a threat at once; but here, nothing of… John Chrysostom c. 349–407PG 62:755C…ignominy, from the paradise of pleasure to the thorny earth, from life into death: "For in whatsoever day you shall eat of the tree, you shall die the death" (Gen. 2:17), that is, by sin. For the death of the… John Chrysostom c. 349–407PG 64:131…t ii p on the prodigal son and on repentance and on the tree of the knowledge of good and evil and on the thief p montfaucon omitted this on the rich man and lazarus p… John Chrysostom c. 349–407PG 64:207…iv how much the wood of the cross differs from the wood of the knowledge of good and evil t iv the sacrifice of abraham is a figure of the cross t iv jacob predicts the… John Chrysostom c. 349–407PG 64:299…for the curing of diseases vol xi bindings are condemned vol ii the tree of the knowledge of good and evil and why it is so called vol iv the tree of life why so called… John Chrysostom c. 349–407PG 64:1329…montf v savil i duc iii ' why the tree is called the tree of the knowledge of good and evil spurious and omitted ' ' fragment of an encomium on st john chrysostom ' on… Mark the Hermit fl. c. 400–430PG 65:1025…deemed prosperous but hating him when things are deemed adverse this is the tree of the knowledge of good and evil of which when the mind has tasted it immediately falls into the same failures and… Mark the Hermit fl. c. 400–430PG 65:1105…some as good and others we have hated as evil this is the tree of the knowledge of good and evil which having tasted we die in our soul not that god created death but that… Cyril of Alexandria d. 444PG 69:19…of every tree he says that is in paradise you shall eat but of the tree of the knowledge of good and evil you shall not eat of it for in the day that you eat… Cyril of Alexandria d. 444PG 69:1093…he excepted only one which stood in the middle of the enclosure the tree of the knowledge of good and evil from whose fruit and produce he prohibited adam for he forbade anything from it to… Proclus of Constantinople c. 390 – 446PG 65:725…planted therein the saving dispensation of god with which is also present the tree of the knowledge of good and evil the virginal beauty exercising and provoking the natural desire in the willing part of the… Theodoret of Cyrrhus c. 386–458PG 84:1189…iv ararat armenia i init arauna v ornan free will v will tree of the knowledge of good and evil whence it was so called i not according to its nature but according to the counsel… Gennadius I of Constantinople Patriarch 458-471, d. 471PG 85:1635…from the words god spoke to adam for they are as follows but of the tree of the knowledge of good and evil you shall not eat of it for in the day that you eat… Procopius of Gaza c. 465–528PG 87:161…the tree of life was in the midst of the garden and the tree of the knowledge of good and evil why not at the edge some ask so that they might not by seeing it… Procopius of Gaza c. 465–528PG 87:165…power of which he was about to know which would bring him the knowledge of good and evil had he not awaited the command and just as they say the tree of the knowledge of good… Procopius of Gaza c. 465–528PG 87:185…the tree which rises in the midst of the paradise she added the tree of the knowledge of good and evil although moses had kept silent about that for the tree of life was also situated… Procopius of Gaza c. 465–528PG 87:451…hill of witness etc just as we heard it said above concerning the tree of the knowledge of good and evil c and the vision which i saw let god look between me and you etc… Olympiodorus of Alexandria fl. 6th century (c. 500-570)PG 93:471…removed is necessarily followed by work but the second although it consists of the knowledge of good and evil for it understands what it is convenient or necessary to omit or not to do yet contains… Cosmas Indicopleustes fl. c. 535–550PG 88:327…states one mortal and mutable and another immortal and immutable c for the tree of the knowledge of good and evil is a type and figure of this world in which we are instructed and exercised… Cosmas Indicopleustes fl. c. 535–550PG 88:413…paradise enigmatically signify the present state and the future state and indeed the tree of the knowledge of good and evil is a type of this mortal and mutable world as it is composed of pleasant… Antiochus of St. Sabas fl. c. 614-620PG 89:1649…evil desire we should live in the good and comely desire whence the tree of the knowledge of good and evil is indicative of man being capable of the knowledge of good and evil and it… Maximus the Confessor c. 580–662PG 90:257…c always of the tree the tree of disobedience having through experience the knowledge of good and evil mingled according to the sense and perhaps one who says that the visible creation is the tree of… Maximus the Confessor c. 580–662PG 90:411…does the tree of the knowledge of good and evil differ from the tree of life response the teachers of the church having the ability… Maximus the Confessor c. 580–662PG 90:413…command he eats of the tree of the knowledge of good and evil that is of the irrationality according to sense perception having only the discretion a… Maximus the Confessor c. 580–662PG 90:1199…always eating of the tree of disobedience which possessed for the senses the knowledge of good and evil mingled together by experience and perhaps one would not miss the truth if he said that the tree… Maximus the Confessor c. 580–662PG 90:1231…tree of life whereas the other is not of life but only the knowledge of good and evil they have a very great and ineffable difference for the tree of life is altogether productive d of… Maximus the Confessor c. 580–662PG 90:1233…concerned with pleasure and pain having transgressed the divine command he eats of the tree of the knowledge of good and evil that is of the irrationality according to sense perception for he has only the… Maximus the Confessor c. 580–662PG 90:1467…land of the north the faculty of free will granted to man the tree of the knowledge of good and evil and of transgression the ardor of the spirit against the synagogue the vengeance upon the… Maximus the Confessor c. 580–662PG 90:1473…law into their laws the tree of life and not life but of the knowledge of good and evil wisdom and not wisdom mind and sense by which the discretion of spiritual and sensible things and… John of Damascus c. 675–749PG 94:913…an exercise for man s obedience and disobedience therefore it is called the tree of the knowledge of good and evil because it gave the power of discernment to those who partook of it according to… John of Damascus c. 675–749PG 94:915…through whom all things consist h the tree of knowledge h but the tree of the knowledge of good and evil d is the discernment of manifold speculation that is the recognition of one's own nature… John of Damascus c. 675–749PG 94:917B…this way you shall be immortal. But of the tree of the knowledge of good and evil you shall not eat. For in the day that you eat of it, you shall surely die" (Gen. II, 17). For the nature of sensible food is su… John of Damascus c. 675–749PG 95:1329D…of letters, put forward the Law. What Law? "From every tree [to] know good and evil, you shall not eat of it. For on the day you eat, you shall die by death" (Gen. II, 17). What, then, does Moses say? Let him s… John of Damascus c. 675–749PG 96:193C…Fasting was ordained by law in paradise. This is the first commandment that Adam received: "Of the tree of the knowledge of good and evil, you shall not eat" (Gen. ii, 17). This, "You shall not eat," is an… John of Damascus c. 675–749PG 96:609…for the proof and testing of obedience and disobedience and thence named the tree of the knowledge of good and evil or even as providing d a cognitive energy regarding the nature of those who partake… Theodore Abu Qurrah c. 755-830PG 97:1461A…9), He acted in accordance with the prior testimony He had given him, saying, "On whatever day you shall eat from the forbidden tree, you shall die the death" (Gen. II, 17); how, then, could He have abrogated Hi… Photius of Constantinople c. 810–c. 891PG 101:1127…unlike this wood which was in the middle of the earth regarding the tree of the knowledge of good and evil words were indeed spoken but no place was assigned to it for what reason because… Photius of Constantinople c. 810–c. 891PG 101:1177A…V, LXXIX. — 2, q. XVI, CCXLIX. — 3, q. CCL. — 20, q. CCLI. — 26, q. XXXVI, CCLII, CCLIII. — 31, q. XIX. — Gen. II, 2, q. II. — II, 8, q. LI. — 15, q. CCXCIV. — Gen. II, 17, q. CCXL, c. 5. — III, 7, q. XIV. —… Photius of Constantinople c. 810–c. 891PG 103:639…pernicious service he always felt pleasure and experienced deep sorrow ever eating of the tree of the knowledge of good and evil through experience of it and through sensation providing that knowledge and perhaps one would… Photius of Constantinople c. 810–c. 891PG 103:1113B…m. vii, 7). For hearing, "But of the tree of the knowledge of good and evil, you shall not eat of it; and in whatever day you eat of it, you shall surely die" (Gen. ii, 17), then they conceived and gestated conc… Moses bar Kepha c. 813-903PG 111:481…end of the world the new world why the tree was called the tree of the knowledge of good and evil and to sitigrius or stagirius and against those who think the world is governed by… Moses bar Kepha c. 813-903PG 111:483…after the resurrection of the dead nineteenth it will be declared what the tree of the knowledge of good and evil was which god had forbidden to adam and for what reason it was called the… Moses bar Kepha c. 813-903PG 111:485…earth every tree pleasant to the sight and suitable for food and the tree of the knowledge of good and evil that adam and eve took fig leaves and made themselves loincloths that they hid themselves… Moses bar Kepha c. 813-903PG 111:487…gregory who in his oration on the nativity of christ interprets that tree of the knowledge of good and evil mystically and calls it meditation let him know that he was not ignorant that paradise is… Moses bar Kepha c. 813-903PG 111:491…in that discourse in which he discusses why that tree was called the tree of the knowledge of good and evil writes to this effect if our lord promised us the kingdom of heaven but only… Moses bar Kepha c. 813-903PG 111:495…honor lord john indeed in that discourse whose title is why that tree of the knowledge of good and evil was so called and what is meant by that saying of christ to the thief today… Moses bar Kepha c. 813-903PG 111:501…sinned and leave it empty a h chapter xix of what sort the tree of the knowledge of good and evil was which god had forbidden to adam and what the reason for its name is… Moses bar Kepha c. 813-903PG 111:503…was and conversely how great an evil rebellion therefore it was called the tree of the knowledge of good and evil because through it adam experienced what was good and what was evil and in reality… Moses bar Kepha c. 813-903PG 111:505…not in the matter itself concerning which the law was enacted that tree of the knowledge of good and evil therefore of which adam ate was a fig tree here again someone might object if the… Moses bar Kepha c. 813-903PG 111:507…by the same reasoning to be so named because it would produce the knowledge of good and evil for those who would eat of it and take food from it for they say god through that… Moses bar Kepha c. 813-903PG 111:525…eyes and the tree of life in the midst of paradise and the tree of the knowledge of good and evil he says the lord caused two trees to spring forth in the midst of paradise… Moses bar Kepha c. 813-903PG 111:529…him of all the trees which are in paradise thou shalt eat but of the tree of the knowledge of good and evil thou shalt not eat of it this therefore is the precept this is… Moses bar Kepha c. 813-903PG 111:581…trees and plants were in this mystical paradise in the fifth what the tree of the knowledge of good and evil was planted in this mystical paradise in the sixth what the tree of life was… Moses bar Kepha c. 813-903PG 111:583…called the trees and plants of the mystical paradise h caput v of the tree of the knowledge of good and evil in the mystical paradise h some of the number of the doctors of the… Moses bar Kepha c. 813-903PG 111:585…sense and the tree of life in the midst of paradise and the tree of the knowledge of good and evil when these two trees are viewed in a spiritual way both can be situated in… Moses bar Kepha c. 813-903PG 111:587…him of all the trees that are in paradise you shall eat but of the tree of the knowledge of good and evil you shall not eat that is exercise yourself with thoughts concerning all things… Moses bar Kepha c. 813-903PG 111:593…adam of wickedness and envy for he forbade he says adam from the tree of the knowledge of good and evil by which once tasted he could distinguish between good and evil and flee the latter… Moses bar Kepha c. 813-903PG 111:601…certain hope of immortality and again in the discourse he composed on the tree of the knowledge of good and evil the soul he says is by nature immortal but the body is by nature mortal… Leo VI the Wise 866–912PG 107:293…gave himself to us let us not again foolishly desire the food of the knowledge of good and evil but let us be content with the food of the angels which when they taste it it… George the Monk d. c. 914PG 110:431…say how did god when commanding him show it to him saying but of the tree of the knowledge of good and evil ye shall not eat and simon says his mind was blind and peter… George the Monk d. c. 914PG 110:1267…and the tree of life in the midst of the paradise and the tree of the knowledge of good and evil proposing to honor the rational substance god prepares a splendid dwelling place full of all… George the Monk d. c. 914PG 110:1269…follows from every tree in the paradise you shall eat but from the tree of the knowledge of good and evil you shall not eat for on the day that you eat from it you shall… George the Monk d. c. 914PG 110:1271…a h xiii concerning the tree of the knowledge of good and evil h let no one imagine that the tree was of such a nature as to… George the Monk d. c. 914PG 110:1327…of the living creatures xii of the formation of the woman xiii of the tree of the knowledge of good and evil xiv of the devil and the serpent xv on that text the eyes of… Euthymius the Hagiorite c. 955-1028PG 96:905…prohibiting him from the tasting of one alone which indeed is called the tree of the knowledge of good and evil having said to him… George Kedrenos fl. 11th c.PG 121:35A…a similar manner. Likewise also the woman, seeing the man, rejoiced greatly, considering herself to be according to him. The words, “You shall die the death,” ⟦Gen. II, 17⟧ signify, “You shall be mortal,” just a… George Kedrenos fl. 11th c.PG 121:403…say how did god when commanding him point and say 'but from the tree of the knowledge of good and evil you shall not eat' and simon said his mind was blind and peter said how… George Kedrenos fl. 11th c.PG 122:1129…the most sublime contemplations where there are various trees of virtues and the tree of the knowledge of good and evil that is discerning prudence which separates the better from the worse and the tree of… Philip the Solitary fl. c. 1095PG 127:765…as we have said in the hope of attaining divinity she tasted of the tree of the knowledge of good and evil therefore the soul void of the flesh bound itself to sin but come mistress… Theophylact of Ohrid c. 1055 – after 1107PG 124:1243A…All that God has said, we will do and we will hear (Exod. XIX, 8), or the covenant which God made with Adam, saying: On whatever day you eat, you shall die (Gen. II, 17). For the devil held this as a hand… Theophylact of Ohrid c. 1055 – after 1107PG 126:1121…as in show me thyself that i may see thee knowingly and the tree of the knowledge of good and evil for the language signifies the internal state of relationship as regards the object that came… Theophylact of Ohrid c. 1055 – after 1107PG 126:1123…reasonably be understood as applied to human nature which by eating from the tree of the knowledge of good and evil came to know evils that is it became experienced in evil and was aligned with… Nicetas of Serres fl. c. 1090PG 127:1195…and his more perfect recognition and pleasant enjoyment moreover he called it the tree of the knowledge of good and evil because of the distinction of varied and manifold speculation and contemplation however this acknowledgment of… Nicetas of Serres fl. c. 1090PG 127:1333…is in the paradise thou shalt eat but of the tree of knowledge of good and evil thou shalt not eat for in what day soever thou shalt eat of it thou shalt die the death… Nicetas of Serres fl. c. 1090PG 127:1335…which we are led from all sensible things to god but by the tree of the knowledge of good and evil a sensible and voluptuous food which though it may seem to bring sweetness in reality… Nicetas of Serres fl. c. 1090PG 127:1337…and that immutable knowledge by which the soul's immortality is compared but the tree of the knowledge of good and evil is a mean prudence by which those things which have a contrary nature are judged… Nicetas of Serres fl. c. 1090PG 127:1407…born with the human race for that first commandment which adam received of the tree of the knowledge of good and evil you shall not eat d was a law of fasting and temperance but if… Euthymius Zigabenus d. after 1118PG 128:1177…adam of every tree he says that is in the garden eat but of the tree of the knowledge of good and evil you shall not eat of it for in whatever day you eat you… Nicetas Seides fl. c. 1120-1150PG 127:1493…waters fruitfulness augury of eagles arabs arabs devastate asia they capture crete tree of the knowledge of good and evil forbidden signs of a good tree fruit of the tree of the knowledge of good and… Nicetas Choniates c. 1155–1217PG 139:1265…serpent was not the giver of knowledge but the tree was called the tree of the knowledge of good and evil but if anything be endowed with the knowledge of contraries it is not immediately worthy… Gregory Palamas c. 1296–1359PG 151:511…them one must also live according to those fathers for neither does the tree of the knowledge of good and evil fail to exist in these other earthly paradises of god nor the wicked tempter but… John VI Kantakouzenos c. 1292–1383PG 154:439…them to eat of every tree in paradise but not to eat of the tree of the knowledge of good and evil for on whatever day they should eat of it they would be subject to… Constantine Harmenopoulos c. 1320 – c. 1385PG 150:1047C…He manifested this also through the commandment in Paradise, when God said to Adam: "In whatever day you eat from the forbidden tree, you shall die by death" (Gen. 2:17). For then his soul died, being separat… Constantine Harmenopoulos c. 1320 – c. 1385PG 150:1157…is not good for this reason i think that tree was named the tree of the knowledge of good and evil for it is the mark of those perfect in the habit of divine contemplation and… Bartholomew of Jano fl. 1453PG 158:1083…in syria patriarch of constantinople heretic nemesius bishop of emesa philosopher on the tree of the knowledge of good and evil and other things nicander of colophon greek poet on serpents nicephorus patriarch of constantinople the… Prudentius Maranus 1683-1762PG 6:45…who said that adam after he ate from the tree had acquired the knowledge of good and evil yet he does not hesitate to call him a tender boy in homil for he says just as… Otto Fridolin Fritzsche 1812-1896PG 66:69D…to be taught that, created mortal, he had imported nothing harmful to human nature. He used arguments that were primarily exegetical; yet his interpretation of Gen. II, 17 was hesitant, and he produced that opin… OrigenesPG 16:3205…is of every tree that is in the garden you shall eat but of the tree of the knowledge of good and evil you shall not eat when he says go forth from your land and… Athanasius AlexandrinusPG 25:101…of god of every tree that is in paradise you may eat but of the tree of the knowledge of good and evil you shall not eat of it for in the day that you eat… Theodore of MopsuestiaPG 66:1005…unable to turn from there to the truth, for the sake of the dogma, he joins an advocacy out of seductive falsehood, etc. 2. Nor did God say, You shall die (Gen. II, 17); for since they were already mortal by… Basil of SeleuciaPG 85:49…fast was written for him of every tree of the paradise eat but of the tree of the knowledge of good and evil you shall not eat b the first ordinance of the king granting food… Basil of SeleuciaPG 85:55…every tree she says which is in the paradise we shall eat but of the tree of the knowledge of good and evil god said 'we shall not eat of it and in whatever day you… Leontius of ByzantiumPG 86:2055A…good. Having heard from the tree of the knowledge of good and evil: “You shall not eat from it; for on whatever day you eat from it, you shall die the death” (Gen. ii, 17), he yielded to the devil, who was temp… PG 96 (anthology)PG 96:1529…and of other things which christ sanctified by his touch and note the tree of the knowledge of good and evil whence this name was given to it ibid and note what it is the tree… Photius of ConstantinoplePG 104:285…h from the discourse on the prodigal and on repentance and on the tree of the knowledge of good and evil and on the thief h a that the order of the just does not desire… PG 104 (anthology)PG 104:1535…judea and jerusalem from the oration on the prodigal on repentance on the tree of the knowledge of good and evil and on the thief from the exhortation to repentance from the oration on the earthquake… PG 158 (anthology)PG 158:1113…in syria patriarch of constantinople heretic nemesius prelate of emesa philosopher on the tree of the knowledge of good and evil and other things nicander of colophon a greek poet on serpents nicephorus patriarch of constantinople… Theophilus of Antioch d. c. 190PG 6:1083…in whatever day ye eat of it ye shall die the death and the lord god said it is not good for man to be alone let us make for him a helper like unto him… Origen c. 185–c. 253PG 15:85A…r to Christians, by which they called the Son of God. Anastasius, in sermon 9 in Hexaemeron, accuses Aquila of impiety because he translated that passage in Gen. II, 18, ‘ēzer kenegdo, as poiēsōmen autōi b… Athanasius of Alexandria c. 296–373PG 26:1117B…re, and to earth you shall return" (Gen. III, 19), and thus corruption receives the body, at the Lord’s declaration; but to the soul, "By death you shall die" (Gen. II, 18), and thus man is divided into two part… Epiphanius of Salamis c. 340–404PG 89:991…adam is interpreted as earth and fire as i have said elsewhere and the lord god said it is not good for man to be alone let us make him a helper like himself when manes… Epiphanius of Salamis c. 340–404PG 89:995B…fullness of the Trinity He says that word: Let us make. Similarly, He says here: It is not good for man to be alone, let us make him a helper like himself (Gen. ii, 18), that is, one fashioned by God. But as… John Chrysostom c. 349–407PG 48:567C…impediment to the perfect life.) And who, he says, calls her a helper who is an impediment? For, "Let us make," He says, "a helper for him similar to himself" (Gen. 2:18). But I, for my part, will ask you in t… John Chrysostom c. 349–407PG 48:615A…picatui duceretur. Quamobrem id prospiciens Deus non inferiore illam loco constituit; atque id ab ipsomet initio clarum faciens dixit: Faciamus ipsi adjutorem (Gen. 2. 18). Neque enim, ut quidam existiman:… John Chrysostom c. 349–407PG 53:119A…oke thus; but wait a little. For since in the preceding accounts, as you remember, the divine Scripture had said, Let us make for him a helper like unto him [Gen. 2:18], it immediately instructed us in the f… John Chrysostom c. 349–407PG 54:593…age and likeness, and He did not say, Let there be a man: nor did He say this of her, Let there be a woman, but also this: Let us make a helper for him (Gen. 2. 18), and not simply "helper," but accordi… John Chrysostom c. 349–407PG 60:619B…o. When He fashioned man, hear what He said: Let us make man to our image (Gen. 1:26); and again: Let us make him a helper; it is not good for him to be alone (Gen. 2:18). And when He rebuked him after he… John Chrysostom c. 349–407PG 61:289D…despise her as an inferior and sever himself, see how He both honored her and united her even before the creation. Let us make for him, He says, a helper (Gen. 2. 18); showing that she has been made for hi… Gregory of Agrigentum c. 559 - c. 630 (traditionalPG 98:1075A…ne woman, according to the decree and word of the Creator, who said: "It is not good that the man should be alone; let us make him a helper comparable to him" (Gen. II, 18). And He, having taken one of his ribs,… Moses bar Kepha c. 813-903PG 111:535…and cattle and of the names by which adam called them saying and the lord god said it is not good that adam should be alone… George Kedrenos fl. 11th c.PG 121:35A…account of the dignity of his structure: for this whole thing is the execution of a plan. Furthermore, the words, “Let us make him a helper according to him,” ⟦Gen. II, 18⟧ are said on account of the future proc… Theophylact of Ohrid c. 1055 – after 1107PG 124:697B…ce over the woman: to wit, that she is from his rib, and that he does not exist for her sake, but she for his. "Let us make," He says, "an help meet for him." [Gen. II, 18.] Who, therefore, is the man who would… Anastasius of SinaiPG 89:21…the Gospel of Matthew was translated from the Hebrew dialect into the Greek language by Luke and Paul, p. 900 D. He lashes Aquila’s interpretation of Genesis II, 18: Ποιήσομεν αὐτῷ βοηθὸν κατέναντι αὐτοῦ, p. 902 H, more ha… Eusebius of Caesarea c. 260–339PG 21:855…field and all the birds of the sky and brought them to adam to see what he would call them and whatsoever adam called any living soul this was its name for by saying this was… Eusebius of Caesarea c. 260–339PG 23:1211B…the dry land; perhaps because it is said: "God took dust from the earth and formed man" [Gen. 2:7]; and again: "God formed from the earth all the wild beasts" [Gen. 2:19]. Furthermore, it seems that the el… Caesarius of Nazianzus c. 330-368/369PG 38:895…response h what then is it because god brings the animals to adam to see what he would call them as the book concerning the creation of things says will you therefore dare to call god… Gregory of Nyssa c. 335–c. 395PG 45:1045…and all the birds of the sky and he brought them to adam to see what he would call them and every living soul that adam called that was its name and adam called the names… Epiphanius of Salamis c. 340–404PG 89:993…of the sky and he led them to adam that he might see what he would call them and whatever adam called any living soul that was its name and adam called names for all the… Epiphanius of Salamis c. 340–404PG 89:995A…ise, He called beasts, saying through the writer: And the Lord God further fashioned from the earth all the beasts of the field and all the birds of the air (Gen. ii, 19). Is it possible that it should ever co… John Chrysostom c. 349–407PG 53:79C…Scripture that all animals were subject to man, which says: God brought the beasts and all the brutes to Adam, that he might see what he would call them (Gen. II, 19). And when he saw the beasts beside him… John Chrysostom c. 349–407PG 53:119A…l creatures; for it says, And God formed yet from the earth all the beasts and the fowls of the heaven, and led them to Adam, to see what he would call them [Gen. 2:19]. And as lord, he imposed names on all,… John Chrysostom c. 349–407PG 54:591B…ve fallen from our confidence and honor, for that reason we fear them. But whence is this clear? God brought the beasts to Adam to see what he would call them (Gen. 2:19): and Adam did not draw back as if seiz… John Chrysostom c. 349–407PG 54:593…ered among them, see how He clearly distinguishes her from them. He brought the beasts, He says, before Adam, and there was not found a helper like to him (Gen. 2. 19, 20). What is this? Is there no helper… John Chrysostom c. 349–407PG 54:605B…dom, hear the proof of it. "God brought," it says, "the wild beasts to him to see what he would call them; and whatever Adam called them, this was their name" (Gen. 2. 19). Consider, therefore, how he was fille… John Chrysostom c. 349–407PG 55:613B…d, saying: And God fashioned yet from the earth all the beasts of the field, and all the cattle; and he brought them to Adam, to see what he would call them (Gen. II, 19). Learn, that for your sake they were b… John Chrysostom c. 349–407PG 56:479…names of each one for the scripture says he brought them to adam to see what he would call them and whatsoever adam called them this is the name thereof see because he had created him… John Chrysostom c. 349–407PG 56:557…questions to it he brought to adam the irrational animals the birds to see what he would call them not so that he who foresees all might learn but so that he might test the image… Procopius of Gaza c. 465–528PG 87:173…the phrase and he brought her to adam but there it was to see what he would call them and he made them familiar so that they might rule over them according to their own need… Gregory of Agrigentum c. 559 - c. 630 (traditionalPG 98:979C…nd indeed such a name that it expresses its nature. And such are the Hebrew names given to the beasts and to individual things by Adam at the prompting of God (Gen. II, 19). If all things are marked with their o… John of Damascus c. 675–749PG 94:1599…spoke through him he says thus and god brought every animal to adam to see what he would call them and whatsoever adam called them that is the name thereof therefore the dragon was one of… John of Damascus c. 675–749PG 95:25…certain for holy scripture says god brought all the living creatures to adam to see what he would call them and whatsoever adam called them that was the name thereof we see therefore names which distinguish… John of Damascus c. 675–749PG 95:1107…having received a rational animal wherefore when god brought the woman to adam to see what he would call her adam answered god and said why hast thou brought this one to me as a stranger… John of Damascus c. 675–749PG 96:469A…l, and a prophet before he broke the law of God. Philo, from the Questions on Genesis. — “God brought the animals to Adam, to see what he would name them” (Gen. II, 19). Now, God is not in doubt, but bec… Moses bar Kepha c. 813-903PG 111:587…and prohibiting their approach and the lord god formed from the ground every beast of the field and every fowl of the air these words and this discourse can be interpreted only regarding the things themselves… George the Monk d. c. 914PG 110:1267…the animals and the beasts of burden and the reptiles d to adam to see what he would call them and whatever adam called them that was its name here too one must marvel at the… Joannes ChrysostomusPG 51:137…and lord of all he brought all the wild beasts to him to see what he would call them showing that the imposition of names confirms lordship but if you wish to see this come to… Anastasius of SinaiPG 89:541…he had also produced adam and the woman and bring them to adam to see what he would call them how were the deadly tree and the deceiving serpent there let everyone therefore determine for himself… Theophilus of Antioch d. c. 190PG 6:1083…for all the birds of the sky and for all the beasts of the field but for adam there was not found a helper like unto him and god cast a trance upon adam and he… Eusebius of Caesarea c. 260–339PG 21:971…say woman was taken from man h moreover that which moses says but for adam there was not found a helper like him and god cast a trance upon him and he fell asleep and he… John Chrysostom c. 349–407PG 47:427D…him to impose names upon each one; and He gives none of them as a helper to him, straightway adding the cause: For there was not found a helper like to him (Gen. 2:20). But when by all these things He had t… John Chrysostom c. 349–407PG 54:731A…and he slept: and he took one of his ribs, and closed up the flesh instead thereof. And the Lord God built the rib, which he had taken from Adam, into a woman (Gen. 2. 20-22). Thanksgiving for the love of the divi… OrigenesPG 16:2747…of man thus saith the lord god speak unto every feathered fowl and to every beast of the field assemble yourselves and come gather yourselves on every side to my sacrifice that i do sacrifice for… PG 97 (anthology)PG 97:65…daughters azoura and asuam and adam according to the command of god gave names to all cattle and to the birds and to the amphibians and to the reptiles and to the fishes and to his… Polycarp of Smyrna c. 69–c. 156PG 5:1027B…[the earth and] the water." II. "And when he had fallen asleep, He took one of his ribs and filled up the flesh in its place, and the Lord God built the rib" (Gen. 2:21). "We are born," he says, "because he… Theophilus of Antioch d. c. 190PG 6:1083…not found a helper like unto him and god cast a trance upon adam and he slept and he took one of his ribs and filled up the flesh instead of it and the lord god… Origen c. 185–c. 253PG 11:1087…a a deep sleep upon adam and he slept and he took one of his ribs and filled up the flesh instead thereof and he built the rib… Eusebius of Caesarea c. 260–339PG 21:971…him and god cast a trance upon him and he fell asleep and he took one of his ribs and filled up the flesh instead of it and the lord god built the rib which he… Athanasius of Alexandria c. 296–373PG 28:253…in the paradise of delight and the lord god cast a stupor upon adam and he slept and he took one of his ribs and filled in flesh in its stead and he built the rib… Amphilochius of Iconium c. 340 – after 394PG 39:21…him a helper according to him ' and god cast a trance upon adam and he slept and he took one of his ribs and fashioned it for him into a woman and gave it to… Amphilochius of Iconium c. 340 – after 394PG 39:71B…s. I shall speak of the abundance of her former ways, so that you may know the magnificence of her repentance. IV. God, having taken a bone from Adam’s side ⟦Gen. 2:21⟧, and having fleshed it out, made Eve,… Epiphanius of Salamis c. 340–404PG 41:1183…body it is plain b for it says he cast a trance upon adam and he slept and he took one of his ribs now a rib is nothing else but a bone and he built… Epiphanius of Salamis c. 340–404PG 43:385…was that taken which divine discourse testifies and god cast a sleep upon adam and he slept and he took one of his ribs and filled up flesh for it and he built the rib which… Epiphanius of Salamis c. 340–404PG 89:999…hear its prophet moses saying and the lord god sent a trance upon adam and he slept and he took one of his ribs and filled up the flesh instead thereof and the lord god built… Epiphanius of Salamis c. 340–404PG 89:1001…m." This, indeed, teaches us an admirable mystery; I speak, however, of the mystery of Christ and the Church. For it says: "And God sent an ecstasy into Adam" (Gen. 2:21). It did not say "He sent," but "He sen… John Chrysostom c. 349–407PG 53:117…was not found a helper like him and god cast an ecstasy upon adam and he slept and he took one of his ribs and filled up the flesh in its place and the lord god… John Chrysostom c. 349–407PG 53:119…formation from his own substance and says and god cast an ecstasy upon adam and he slept and he took one of his ribs and filled up the flesh instead of it and the lord god… John Chrysostom c. 349–407PG 54:411B…by God, was without his sensation, much more was it done in this way now. For what the divine Scripture said there, "He cast a trance upon Adam, and he slept" (Gen. II, 21): this also was indicated here by sayin… John Chrysostom c. 349–407PG 54:731…not found a helper like to himself and god sent a trance upon adam and he slept and he took one of his ribs and filled up flesh for it and god built the rib which… John Chrysostom c. 349–407PG 55:323C…y and a heavy stupor. For he calls here by "ecstasy" an alienation from sense, which arises from evils. For when it is said that God sent upon Adam an ecstasy (Gen. II, 21), it hints at a certain alienation from… John Chrysostom c. 349–407PG 56:529…for greater joy and exultation for he cast he says an ecstasy upon adam and he slept and he took one of his ribs and fashioned a woman truly wonderful are the works of the lord… John Chrysostom c. 349–407PG 56:799D…might think no female to have been made in the world, except one. For he did not take two or three ribs from the side of the man, and make two or three women (Gen. 2. 21). When, therefore, a second or third wi… Isidore of Pelusium d. c. 450PG 78:275…gaze into or peer into its hidden depths for it is written and the lord god caused a deep sleep to fall on adam and he slept and he took one of his ribs and closed… Gregory of Agrigentum c. 559 - c. 630 (traditionalPG 98:1075A…t the man should be alone; let us make him a helper comparable to him" (Gen. II, 18). And He, having taken one of his ribs, "filled up the flesh in its place" (Gen. II, 21), and shaped that rib which He had take… John of Damascus c. 675–749PG 95:1097…life and man became a living soul d god cast an ecstasy upon adam and he slept and he took one of his ribs and filled up the flesh instead of it and the lord built… Moses bar Kepha c. 813-903PG 111:543…his spirit why was eve not also formed from dust like adam and he took one of his ribs and closed up the place with flesh why did god fashion eve from adam himself and not… Moses bar Kepha c. 813-903PG 111:587…god sent a rest or as the hebrew has it a sleep upon adam and he slept and he took one of his ribs and filled up the place with flesh and the lord god fashioned… George the Monk d. c. 914PG 110:1269…of the race and again it adds and god cast a trance upon adam and he slept and he took one of his ribs and filled up the flesh instead of it and built the rib… Constantine Harmenopoulos c. 1320 – c. 1385PG 150:593D…h as a virgin bride. For here, too, Christ nourishes the chorus attached to Him, and by this mystery alone are we "flesh of His flesh, and bones of His bones" (Gen. II, 21). These are the things by which the Apo… Joannes ChrysostomusPG 51:229…e side of Adam, we all know, and the Scripture clearly said this, that "He cast a deep sleep upon him, and took one of his ribs, and built the woman" (Gen. 2.21). But that the Church also was formed from the side of Chri… Isidore of Pelusium d. c. 450PG 78:275…of his ribs and closed up the flesh in its place then the rib which the lord god had taken from man he made into a woman although he had previously created adam himself from the… Clement of Rome d. c. 100PG 1:221B…noble prize. Jealousy alienated wives from their husbands and changed the saying of our father Adam: This is now bone of my bones, and flesh of my flesh (Gen. II, 23). Jealousy and strife have overturned g… Theophilus of Antioch d. c. 190PG 6:1083…taken from adam into a woman d and brought her to adam and adam said this is now bone of my bones and flesh of my flesh she shall be called woman because she was taken… Theophilus of Antioch d. c. 190PG 6:1095…greater affection between them adam therefore said to eve this now is bone of my bones and flesh of my flesh furthermore he prophesied in these words for this cause shall a man leave his father… Clement of Alexandria c. 150 – c. 215PG 8:509…man is torn away by the privation of intercourse for it says this is now bone of my bones and flesh of my flesh by so much then is man emptied by the seed as he… Clement of Alexandria c. 150 – c. 215PG 9:683…to the divine soul as flesh this is indicated by that saying this is now bone of my bones the divine soul itself lying hidden in the flesh and being solid and ill affected and more… Origen c. 185–c. 253PG 11:77…psit), in order that his reasoning might hold firm and that some etymology might be preserved in the Greek words, he should have read the passage of Genesis II, 23, which he cited a little earlier, in this way, or as it is,… Origen c. 185–c. 253PG 12:101…of skin are flesh and bone how does adam say before this this is now bone of my bones and flesh of my flesh therefore some avoiding these difficulties have declared the tunics of skin to… Origen c. 185–c. 253PG 12:155…the care of such a generation finally what does adam himself say this is now bone of my bones and flesh of my flesh yet he did not add and soul of my soul but i… Origen c. 185–c. 253PG 13:1227…nevertheless because we touch upon that place where even that is written she shall be called woman because she was taken from her man it must be known that it has nothing peculiar regarding the greek… Origen c. 185–c. 253PG 14:531…it hence adam when he said of eve a this now is bone of my bones and flesh of my flesh did not know the woman for when he was joined to her then it was… Origen c. 185–c. 253PG 15:167…that he had taken from adam into a woman this now is bone of my bones and flesh of my flesh she shall be called woman because she was taken out of man b notes and… Origen c. 185–c. 253PG 17:1057…tunics are flesh and bones how does adam say before this 'this is now bone of my bones and flesh of my flesh' again however if one fleeing a matter so absurd were to say that… Origen c. 185–c. 253PG 17:1059…are flesh and bones as adam says before this now is bone of my bones and flesh of my flesh he adds furthermore that some hemmed in by these straits have thought that the skin… Methodius of Olympus d. c. 311PG 18:47…in this way we must think that that word is fulfilled 'this is now bone of my bones and flesh of my flesh '… Methodius of Olympus d. c. 311PG 18:59…in the third place after Theophila. Therefore, following from this point, she too began. ORATION III. THALIA. Chapter I. The passage of Genesis II, 23, 24, compared with the Pauline text in Ephesians V, 28-32.… Methodius of Olympus d. c. 311PG 18:61…it to christ and the church for the text of genesis says and adam said this is now bone of my bones and flesh of my flesh she shall be called woman because she was taken… Methodius of Olympus d. c. 311PG 18:223…seed into the womb and observe how two pages before that verse bone of my bones and flesh of my flesh is molded fashioned by the same craftsman assumed by an invisible faculty for what else… Methodius of Olympus d. c. 311PG 18:267…caught sight of the woman who was brought to him he exclaimed this is now bone of my bones and flesh of my flesh and again she shall be called woman because she was taken from… Caesarius of Nazianzus c. 330-368/369PG 38:877…in paradise he was ignorant of her he who said of her this is now bone of my bones and flesh of my flesh certainly he knew her there indeed by vision alone but here both… Athanasius of Alexandria c. 296–373PG 28:253…this now is flesh of my flesh and bone of my bones she shall be called woman because she was taken from her man for this cause a man shall leave his father and his mother… Diodore of Tarsus d. c. 394PG 33:1565…this is rather more true vers and adam said this now is bone of my bones and flesh of my flesh she shall be called woman because she was taken from her man diodorus this now… Epiphanius of Salamis c. 340–404PG 41:571…but this was said by adam who when he awoke from sleep said this is now bone of my bones and flesh of my flesh she shall be called woman because she was taken out of… Epiphanius of Salamis c. 340–404PG 41:863…awakened he acknowledged what had been done and said this now is bone of my bones and flesh of my flesh she shall be called woman because she was taken out of her man you see… Epiphanius of Salamis c. 340–404PG 41:1105…flesh when indeed having beheld the woman brought to him he exclaimed this is now bone of my bones and flesh of my flesh she shall be called woman because she was taken out of her… Epiphanius of Salamis c. 340–404PG 41:1183…a body then afterwards and adam having stood up from the sleep said this is now bone of my bones and flesh of my flesh but the garments of skin did not yet exist that allegory… Epiphanius of Salamis c. 340–404PG 42:113…eve who were created by god for when god had created them adam said this is now bone of my bones and flesh of my flesh for this cause shall a man leave etc indeed he… Epiphanius of Salamis c. 340–404PG 43:385…was speaking not according to allegory d but truly this now is bone of my bones and flesh of my flesh or from where was that taken which divine discourse testifies and god cast a sleep… Epiphanius of Salamis c. 340–404PG 89:1003…to him the second adam said after his resurrection from the dead this is now bone of my bones and flesh of my flesh to him therefore who attends only to the naked words taken literally… Epiphanius of Salamis c. 340–404PG 89:1005…h tenth book on the creation of woman and on sin h she shall be called woman because she was taken from her husband and why immediately woman and not more conveniently according to the order… Epiphanius of Salamis c. 340–404PG 89:1039…and his rib wherefore he also said of her this now is bone of my bones and flesh of my flesh wherefore we are two into one flesh how then when one flesh is glued together… John Chrysostom c. 349–407PG 48:1091C…ife (Gen. 4:1), it says; not that he was ignorant before—how would he have been ignorant, who had said: This now is bone of my bones, and flesh of my flesh (Gen. 2:23)? And Abraham knew Sarah his wife, and… John Chrysostom c. 349–407PG 53:121…brought her he says to adam and adam said this now is bone of my bones and flesh of my flesh see for me here beloved how with that ineffable wisdom which was granted to him… John Chrysostom c. 349–407PG 53:123…indicated each thing with precision through his own prophecy she he says shall be called woman because she was taken from her man again he hints to us the removal of the rib then indicating the… John Chrysostom c. 349–407PG 53:131…says he brought her to adam and adam said this now is bone of my bones and flesh of my flesh behold for me here beloved how along with that ineffable wisdom that was granted to… John Chrysostom c. 349–407PG 54:605…sharer of his nature and what does he say this now is bone of my bones and flesh of my flesh ibid v since god had brought all the animals to him a little while before… John Chrysostom c. 349–407PG 54:609…d evil, and was full of much wisdom, from the fact that he gave names to the beasts, that he acknowledged his wife, that he said: This now is bone of my bones (Gen. 2:23); that he discoursed about marriage, ab… John Chrysostom c. 349–407PG 56:481…flesh because he first took a rib from him this he says shall be called woman because she was taken from her man he prophesies the past he spoke the present he says the future for… John Chrysostom c. 349–407PG 56:487B…n of her nature: Bone from my bones and flesh from my flesh? How could he have prophesied future events: Therefore a man shall leave his father and mother (Gen. II, 23, 24), and so on? He knew so many things… John Chrysostom c. 349–407PG 56:799D…When, therefore, a second or third wife has stood before your face, just as Eve then stood before Adam, how do you say to them, This now is bone of my bones (Gen. 2. 23)? For even if that woman is truly a rib… John Chrysostom c. 349–407PG 61:143C…ull of much wisdom. And what God did secretly, he knew, concerning the wife, that is; therefore he said: "This now is bone of my bones, and flesh of my flesh" (Gen. 2:23). But labor arose afterward, then sweat… John Chrysostom c. 349–407PG 61:215B…e hear anything of the sort from God, nor did the husband say anything similar to her; but he only said that she was bone of his bones, and flesh of his flesh (Gen. 2:23); but he makes no mention of rule o… John Chrysostom c. 349–407PG 62:139…with great care and how is it his flesh hear he says this is now bone of my bones and flesh of my flesh and not only this but he says they shall be one flesh… Cyril of Alexandria d. 444PG 69:143…is the man on account of what was said and truly done she shall be called woman because she was taken from her man but he says that the beginning of christ is god himself since… Cyril of Alexandria d. 444PG 71:377…was or in what manner she had grown up he immediately exclaimed this is now bone of my bones and flesh of my flesh she shall be called woman that is according to the hebrew language… Cyril of Alexandria d. 444PG 74:881…form to him and this the forefather adam himself openly confessed saying this is now bone of my bones and flesh of my flesh and the rest but if they say that the word born of… Cyril of Alexandria d. 444PG 76:619…love and as if kin to her he said this now is bone of my bones and flesh of my flesh she shall be called woman because she was taken out of man b god therefore… Theodoret of Cyrrhus c. 386–458PG 80:139…and bones how is it that shortly before this adam said c this is now bone of my bones and flesh of my flesh d being overwhelmed by these difficulties some have asserted that the garments… Procopius of Gaza c. 465–528PG 87:163…as the bodies and before they were clothed in these adam says this is now bone of my bones and flesh of my flesh c if as they say the bodies were invested for punishment there… Procopius of Gaza c. 465–528PG 87:175…however c that just as he did not say this now is bone of my bones and flesh of my flesh he did not sound forth in the same way soul of my soul for the… Cosmas Indicopleustes fl. c. 535–550PG 88:159…and might break forth into praises of his maker confessing and saying this is now bone of my bones and flesh of my flesh she shall be called woman because she was taken from her man… John of Damascus c. 675–749PG 95:1099…a into a woman and brought her to adam and adam said this is now bone of my bones and flesh of my flesh she shall be called woman or man like because… John of Damascus c. 675–749PG 96:241B…the soul, values not the gift, but the will. — Sixtus. — A good will is a victim to God. TIT. X. — Of virginity, and pudicity, and honest nuptials. — Gen. II, 23, 24. — "And Adam said: This now is bone… Methodius Patriarch of Constantinople c. 788-847PG 100:1273…which adam added indicating it saying she shall be called woman virago because she was taken out of man but a virgin because she was born of the immortal word of god who even for my… Photius of Constantinople c. 810–c. 891PG 103:1161…that the things brought forward from genesis such as this now is bone of my bones and flesh of my flesh she shall be called woman because she was taken out of her man for this… Moses bar Kepha c. 813-903PG 111:501…he recognize eve his wife and say of her this now is bone of my bones and flesh of my flesh etc finally adam was touched by a desire for divinity and for the sake of… Moses bar Kepha c. 813-903PG 111:525…a prophet is evident also from this that he spoke by prophecy this is now bone of my bones and flesh of my flesh she shall be called woman etc tenth he augmented him with the… Moses bar Kepha c. 813-903PG 111:545…the woman was already fashioned and perfected and adam said this time bone of my bones and flesh of my flesh here the divine moses reveals to us the words of adam while he was prophesying… George the Monk d. c. 914PG 110:1269…divine spirit knowing that she was from himself says this now is bone of my bones and flesh of my flesh she shall be called woman because she was taken out of her husband adam therefore… Oecumenius of Tricca fl. 10th c.PG 118:1243…because the wife is the flesh of the husband hear adam saying this is now bone of my bones and flesh of my flesh just as the lord the church he continues to use the example… Oecumenius of Tricca fl. 10th c.PG 119:711…the female according to that which was said by the first parent bone of my bones and flesh of my flesh the flesh of males i say is strange to intercourse furthermore even in the case… Theophylact of Ohrid c. 1055 – after 1107PG 123:1243…of the woman and the relationship of the man toward her he said this is now bone of my bones and further for this reason a man shall leave his father and mother our nature therefore… Theophylact of Ohrid c. 1055 – after 1107PG 126:91…for such congress is feminine according to the dictum of the protoparent bone of my bones and flesh of my flesh but masculine flesh is strange or alien to this congress as i have said c… Theophylact of Ohrid c. 1055 – after 1107PG 126:565…concerning the woman and he prophesied when he said this now is bone of my bones and flesh of my flesh and he presently subjoined for this cause shall a man leave father and mother and… Theophylact of Ohrid c. 1055 – after 1107PG 126:1245…which the samaritan woman alone b of my bones and that codex of my bones and flesh of my flesh and that pag d and to the disciples this codex and to the teachers this pag… Euthymius Zigabenus d. after 1118PG 128:1257…is said that god made it in secret according to that word this is now bone of my bones since he sent an ecstasy upon adam at that time and my substance in the lower parts… Euthymius Zigabenus d. after 1118PG 130:561…did he say upon seeing the woman brought to him this is bone of my bones and flesh of my flesh for behold clearly before the transgression he appears to have possessed both bones and flesh… Euthymius Zigabenus d. after 1118PG 130:1105…man was incorporeal before the transgression, how did he say, upon seeing the woman brought to him: "This is bone of my bones, and flesh of my flesh" (Gen. 2:23)? For clearly, it appears that even before the transgressio… Michael Glycas c. 1125–after 1204PG 158:111…he builds the woman and adam having beheld her later most prophetically said this is now bone of my bones for not even the woman d even still the same… Michael Glycas c. 1125–after 1204PG 158:368…and seeing that eve he recognized her and having recognized her he said this is now bone of my bones and flesh of my flesh do not therefore disbelieve what is said for when we come… Theodore Balsamon d. c. 1205PG 138:1061…bones of my bones and flesh of my flesh a for my part i dare not say that married persons are of one flesh and… Nicetas Choniates c. 1155–1217PG 139:1265A…For the Mosaic history introduces Adam imposing names upon the animals, and speaking of Eve in this way: "This is now bone of my bones, and flesh of my flesh" [Gen. 2:23]. And when he had made nothing of t… John VI Kantakouzenos c. 1292–1383PG 154:549…woman moreover even adam himself having seen eve said this this is bone of my bones and flesh of my flesh therefore shall a man leave his father and his mother and shall cleave unto his… Makarios Melissenos fl. c. 1573-1584PG 156:935…touch a woman furthermore adam himself upon seeing eve said this is bone of my bones and flesh of my flesh for this cause a man shall leave his father and his mother and shall be… PG 18 (anthology)PG 18:1379…lf. Chastity is not the only good thing, even if it is the better and more honorable one. 57 ORATION III. — Thalia. 59 CHAPTER I. — The passage from Genesis II, 23, 24, compared with the text of the Apostle Paul in Ephesian… Asterius of AmaseaPG 40:229…security nevertheless i refer myself to the voice of adam this is bone of my bones and flesh of my flesh she shall be called my wife this voice is not preserved in writing in vain… Basil of SeleuciaPG 85:47…and a living being was being fashioned cried out with great joy this is now bone of my bones and flesh of my flesh i recognize the member and i embrace the gift and the wound… Clement of Rome d. c. 100PG 1:763…triple marriage is manifest fornication and indubitable licentiousness. For God gave one wife to one man at the creation: For the two shall be in one flesh (Gen. ii, 24). But as for younger widows, let a… Clement of Rome d. c. 100PG 1:945…beginning made them male and female and he said for this cause shall a man leave his father and mother and shall cleave to his wife and they two shall be one flesh nor indeed after… Theophilus of Antioch d. c. 190PG 6:1083…woman because she was taken from her man therefore a man shall leave his father and his mother and shall cleave unto his wife and they two shall be into one flesh and both were naked… Theophilus of Antioch d. c. 190PG 6:1095…of my flesh furthermore he prophesied in these words for this cause shall a man leave his father and his mother and shall cleave to his wife and they shall be two into one flesh which… Origen c. 185–c. 253PG 11:211C…ming. For more can be said of this than of any other thing, which is written: "Because the two shall be in one flesh, and now they are not two, but one flesh" ⟦Gen. ii, 24; Marc. x, 8⟧. For it is to be believed… Origen c. 185–c. 253PG 12:643…cause shall a man leave father and mother and shall cleave to his wife and they shall be two in one flesh that these contain allegorical mysteries paul when he had set forth this very example… Origen c. 185–c. 253PG 12:693…male and female and he blessed them and said for this reason shall a man leave his father and mother and shall cleave to his wife and they both shall be in one flesh and he… Origen c. 185–c. 253PG 13:1227…those in the image but where he also said for this cause shall a man leave his father and mother and the rest it is not about those in the image for later after them the… Origen c. 185–c. 253PG 13:1589…holy scriptures but if even if it is said for this cause shall a man leave his father and mother and shall be joined unto his wife and the two shall be into one flesh the… Origen c. 185–c. 253PG 17:1071C…ce the allegorical sense, such as that: "For this cause shall a man leave father and mother, and shall cleave to his wife, and they shall be two in one flesh" (Genes. ii, 24), which, according to the Apostle, cont… Methodius of Olympus d. c. 311PG 18:61…shall be called woman because she was taken out of her man therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall be one flesh b but… Methodius of Olympus d. c. 311PG 18:267…she shall be called woman because she was taken from her man therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall be two into one flesh… Eusebius of Caesarea c. 260–339PG 22:889C…atter must be resolved. 9. But if, according to the divine Apostle, the husband is the head of the woman (Ephes. v, 23), and "the two shall be one flesh" (Gen. ii, 24) according to the law of Moses, and if… Titus of Bostra fl. c. 350s-360s, d. c. 371PG 18:1251…the beginning made them male and female and said for this cause shall a man leave his father and mother and shall cleave to his wife and the two shall be one flesh so what god… Athanasius of Alexandria c. 296–373PG 28:253…she was taken from her man for this cause a man shall leave his father and his mother and shall cleave to his wife and the two shall be a one flesh hear daughter of christ… Epiphanius of Salamis c. 340–404PG 41:305…he made them and again after other words that for this cause shall a man leave his father and mother and shall cleave to his wife and they twain shall be one flesh and he immediately… Epiphanius of Salamis c. 340–404PG 41:571…forth the word so that we might understand saying for this cause shall a man leave his father and shall cleave to his wife and they two shall be one flesh c then he goes on… Epiphanius of Salamis c. 340–404PG 41:721…and christ shall shine upon you instead of this a man shall leave his father and his mother and shall cleave to his wife and they shall be two into one flesh instead of to his… Epiphanius of Salamis c. 340–404PG 41:1105…shall be called woman because she was taken out of her man therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall be one flesh for i… Epiphanius of Salamis c. 340–404PG 42:113…them made them male and female and he said for this cause shall a man leave his father and mother and shall cleave to his wife and the two shall be one flesh and he immediately… Epiphanius of Salamis c. 340–404PG 42:729…regarding the church this i shall have to say for this reason shall a man leave his father and his mother and shall be joined to his wife and they shall be two into one flesh… Epiphanius of Salamis c. 340–404PG 89:1001D…im, the Synagogue: and shall adhere to his wife, who was born of him as a rib, that is to say, the Church of the Gentiles: and they shall be two in one flesh" (Gen. 2:24; Matt. 19:5; Eph. 5:31). For Christ and… Epiphanius of Salamis c. 340–404PG 89:1007…flesh on account of which it was also said for this cause shall a man leave his father and mother and shall cleave to his wife and they shall be two in one flesh this is… John Chrysostom c. 349–407PG 47:495D…s God as its Lawgiver. For he says: “For this cause shall a man leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh” (Gen. 2.24). The other is newer, unjust, and contr… John Chrysostom c. 349–407PG 48:611…but one for that woman heard the lord saying for this cause shall a man leave his father and his mother and shall cleave to his wife and they two shall be one flesh and she… John Chrysostom c. 349–407PG 52:427C…e says concerning a wife and a husband: "For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall be one flesh" (Gen. 2:24): "what therefore God has joined togeth… John Chrysostom c. 349–407PG 52:433A…this is said of a woman and a man: For this reason a man shall leave his father and mother and shall cleave to his wife, and they shall be two in one flesh (Gen. 2:24): if a marriage bond of this kind canno… John Chrysostom c. 349–407PG 53:123…he says because she was taken from her man for this reason shall a man leave his father and mother and shall cleave to his wife and they shall be two into one flesh do you… John Chrysostom c. 349–407PG 53:357B…is the greatest resource, when a man does not disagree with his wife, but is joined to her as if to one body: "For they shall be," he says, "two in one flesh" (Gen. 2.24). Such, even if they be in poverty, eve… John Chrysostom c. 349–407PG 54:415C…; but she endured all things courageously, that she might procure salvation for her husband. And that saying was fulfilled, "They shall be two into one flesh" (Gen. II, 24). For as though they were one flesh, ju… John Chrysostom c. 349–407PG 54:487…likewise the husband. And where there ought to be concord and union—since they are supposed to be "one flesh" (for, he says, "the two shall be into one flesh" [Gen. ii, 24])—they live in such dissension as if th… John Chrysostom c. 349–407PG 54:567C…the whole by the more principal part. Since, therefore, "the head of the woman is the man," and "they shall be, He says, two into one flesh" (I Cor. XI, 3; Gen. II, 24), when the head worshipped, it is manif… John Chrysostom c. 349–407PG 54:607…Then what does he say? "For this cause shall a man leave his father and his mother, and shall cleave unto his wife" (Gen. 2. 24). He did not say simply, "shall be united," but "shall clea… John Chrysostom c. 349–407PG 55:63B…m, which brings the bridegroom to the bride. Which Moses also said: For this cause shall a man leave his father and mother, and shall cleave to his wife (Gen. II, 24). And Paul: This is a great sacrament;… John Chrysostom c. 349–407PG 55:601D…mother, and shall be joined to his wife, and they two shall be one flesh. This mystery is great: but I speak concerning Christ and the Church (Eph. 5. 31. 32; Gen. 2. 24). What, therefore, he interprets, let u… John Chrysostom c. 349–407PG 58:597…the beginning made them male and female and said for this cause shall a man leave his father and mother and shall cleave to his wife and they two shall be in one flesh so that… John Chrysostom c. 349–407PG 60:603D…ion"; for he made this clear when he commanded to "adhere" to the good. Thus also God, when joining a man to a woman, was saying, "He will adhere to his wife" (Gen. 2:24). Then he gives the reasons for which w… John Chrysostom c. 349–407PG 60:615A…them from the beginning, made them male and female; and said, For this cause shall a man leave father and mother, and shall cleave to his wife" (Matth. 19.4.5; Gen. 2.24); this also that wise man interpreted s… John Chrysostom c. 349–407PG 61:281C…eving woman living with a believer, he does not dissolve the marriage; and yet what is more intimate than a woman to a man? For they twain shall be one flesh (Gen. 2:24), he says; and the affection there is… John Chrysostom c. 349–407PG 61:289C…ne through marriage; For this cause, he says, a man shall leave his father and his mother, and shall be joined to his wife, and the two shall be one flesh (Gen. 2. 24). And he did not say, "The woman," but,… John Chrysostom c. 349–407PG 62:141…christ and the things of his own flesh a for this cause shall a man leave his father and his mother but he does not further expand on the things of fear why is this because… John Chrysostom c. 349–407PG 62:147…such benevolence between us for hear the scripture saying for this cause shall a man leave his father and mother and shall cleave to his wife ephes v let there be no occasion of ill will… John Chrysostom c. 349–407PG 62:387D…are one: for extended hands do not allow them to be two. Therefore he said with exactness and accuracy, not, "They shall be one flesh," but, Into one flesh (Gen. 2:24), namely, joined by the child. What, th… John Chrysostom c. 349–407PG 63:661A…endured all things courageously, so that she might secure salvation for the just man; and that which was said was fulfilled, They shall be two into one flesh (Gen. 2. 24). For just as they were one flesh, so d… Euthalius the Deacon fl. 5th c.PG 85:739…v from genesis thirteenth instance chap ii a therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall be two in one flesh… Hesychius of Jerusalem d. after 450PG 93:975C…ommunion and the definition of God which says: A man shall leave his father and mother, and shall cleave to his wife, and they shall be two in one flesh (Gen. ii, 24). For even if these words are Adam’s, n… Hesychius of Jerusalem d. after 450PG 93:1045…christ also loved the church coloss iii and again for this cause shall a man leave his father and mother and shall cleave to his wife and they shall be two in one flesh this is… Theodoret of Cyrrhus c. 386–458PG 80:325…as the first law for this reason he said a man shall leave his father and his mother and shall be joined to his wife and the two shall become one flesh how then does he… Theodoret of Cyrrhus c. 386–458PG 80:599…that the law of marriage says for this cause a man shall leave his father and his mother and shall cleave to his wife and the two shall be one flesh this elkanah also showed consoling… Theodoret of Cyrrhus c. 386–458PG 81:89…the ancient law given to adam declared such things for this reason shall a man leave his father and his mother and shall cleave to his wife and they shall be two in one flesh set… Theodoret of Cyrrhus c. 386–458PG 81:1973…man and he gives the laws of marriage saying for this cause shall a man leave his father and his mother and they shall be two into one flesh since therefore the same god of all… Theodoret of Cyrrhus c. 386–458PG 82:547…those things which were said concerning the wife vers for this cause shall a man leave his father and mother and shall cleave to his wife and the two shall become one flesh reverence the first… Theodoret of Cyrrhus c. 386–458PG 83:537…of the creation god made them male and female for this cause shall a man leave his father and mother and shall cleave to his wife and they shall be two into one flesh thus after… Theodoret of Cyrrhus c. 386–458PG 83:1401…christ also loved the church and again having said for this cause shall a man leave his father and mother and shall cleave to his wife and they shall be two in one flesh he c… Procopius of Gaza c. 465–528PG 87:1121…man toward his wife as is expressed in the law of marriage therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall be one flesh this elkanah… John of Damascus c. 675–749PG 95:541D…For indeed, before the things to come arrive, one shall reap a great good in the present life from tribulation, namely, that of becoming patient and proven. a Gen. II, 24.… John of Damascus c. 675–749PG 95:851…a of his flesh and of his bones for this cause shall a man leave his father and mother and shall cleave to his wife and the two shall be one flesh if the wife… John of Damascus c. 675–749PG 95:1099…called woman or man like because she was taken from her man therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall be two in one flesh… John of Damascus c. 675–749PG 96:241…woman because she was taken out of man wherefore a man shall leave his father and his mother and shall cleave to his wife and they shall be two in one flesh c job xxxi if… John of Damascus c. 675–749PG 96:469D…nother vine, wherefore he says: “For this reason a man shall leave his father and mother, and shall be joined to his wife; and the two shall be one flesh” (Gen. II, 24). In which he expressed the closest and… Nicephorus I of Constantinople c. 758–828PG 100:695…his body of his flesh and of his bones for this cause shall a man leave his father and mother and shall cleave to his wife and they two shall be one flesh this mystery is… Photius of Constantinople c. 810–c. 891PG 101:1119…to go to the bride this paul shows saying for this cause shall a man leave his father and mother and shall cleave to his wife this is a great sacrament but i speak in christ… Photius of Constantinople c. 810–c. 891PG 103:1161…was taken out of her man for this reason a man shall leave his father and his mother and shall be joined to his wife and they shall be two into one flesh ought not he… Moses bar Kepha c. 813-903PG 111:547…was of one language and the same speech therefore a man shall leave his father and his mother and shall cleave to his wife or woman we have already said that from these words it is… Philip the Solitary fl. c. 1095PG 127:801…to meet the bride just as paul also says for this cause shall a man leave his father and mother and shall cling to his wife this is a great mystery but i speak in christ… Theophylact of Ohrid c. 1055 – after 1107PG 123:349…that in genesis it is written that adam said for this cause shall a man leave his father and mother and here christ says that god said for this cause shall he leave and so forth… Theophylact of Ohrid c. 1055 – after 1107PG 124:1117…cause of the creation to eve for this reason a man shall leave his father and his mother and shall be joined to his wife and the two shall become one flesh behold another justification that… Euthymius Zigabenus d. after 1118PG 129:515…for this also is written before the aforementioned command a man shall leave his father and his mother and so forth and the two shall be joined into one flesh that is one body because of… John VI Kantakouzenos c. 1292–1383PG 154:549…this this is bone of my bones and flesh of my flesh therefore shall a man leave his father and his mother and shall cleave unto his wife and they shall be two into one flesh… Makarios Melissenos fl. c. 1573-1584PG 156:935…bones and flesh of my flesh for this cause a man shall leave his father and his mother and shall be joined to his wife and the two shall become one flesh and observe how after… Joannes ChrysostomusPG 51:227C…she to be sent away; for we do not cut off an incurable member. She is, moreover, a part of your own body: for it has been said, “The two shall be one flesh” (Gen. ii, 24). And to have healed a member would be… Joannes ChrysostomusPG 51:229B…r this very thing, saying thus: For this reason a man shall leave his father and mother, and shall be joined to his wife, and the two shall become one flesh (Gen. 2:24). For this reason Paul read this law to… Theodore of MopsuestiaPG 66:617…the beginning made them male and female and said for this cause shall a man leave his father and mother and shall cleave to his wife and the two shall be one flesh he means by… Anastasius of SinaiPG 89:481…beginning he made them male and female and said for this cause shall a man leave his father and mother and shall cleave to his wife h from theodoret on providence h if however seeing some… John Chrysostom c. 349–407PG 54:731A…th human language. 118-125 HOMILY XVI. On the transgression of the first creators. And they were both naked, both Adam and his wife, and they were not ashamed (Gen. 2. 25). Some of the inexhaustible supply of S… Procopius of Gaza c. 465–528PG 87:177…proceeds to commit all these things to the monuments of literature ver and they were both naked the man i say and his wife and they were not ashamed they necessarily did not have a knowledge… Cosmas Indicopleustes fl. c. 535–550PG 88:509B…h, that for the first-formed in paradise it was the same before the transgression. For they were, it says, both naked, Adam and his wife, and were not ashamed ⟦Gen. II, 25⟧: although even now, after the disobedi… Theophanes Kerameus fl. 12th c.PG 132:883D…ered afterwards blunted the pre-existing simplicity, just as light loses the grace of its essence when darkness follows. Rom. I, 20. Gen. III, 7. Gen. II, 25.…