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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter is an appendix to the history of the creation, more particularly explaining and enlarging upon that part of the history which relates immediately to man, the favourite of this lower world. We have in it, I. The institution and sanctification of the sabbath, which was made for man, to further his holiness and comfort (ver. 1-3). II. A more particular account of man's creation, as the centre and summary of the whole work (ver. 1-7). III. A description of the garden of Eden, and the placing of man in it under the obligations of a law and covenant (ver. 8-17). IV. The creation of the woman, her marriage to the man, and the institution of the ordinance of marriage (ver. 18, &c.).
Adam Clarke: Commentary on the Bible - 1831
The seventh day is consecrated for a sabbath, and the reasons assigned, Gen 2:1-3. A recapitulation of the six days' work of creation, Gen 2:4-7. The garden of Eden planted, Gen 2:8. Its trees, Gen 2:9. Its rivers, and the countries watered by them, Gen 2:10-14. Adam placed in the garden, and the command given not to eat of the tree of knowledge on pain of death, Gen 2:15-17. God purposes to form a companion for the man, Gen 2:18. The different animals brought to Adam that he might assign them their names, Gen 2:19, Gen 2:20. The creation of the woman, Gen 2:21, Gen 2:22. The institution of marriage, Gen 2:23, Gen 2:24. The purity and innocence of our first parents, Gen 2:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 2:1, The first Sabbath; Gen 2:4, Further particulars concerning the manner of creation; Gen 2:8, The planting of the garden of Eden, and its situation; Gen 2:15, man is placed in it; and the tree of knowledge only forbidden; Gen 2:18, The animals are named by Adam; Gen 2:21, The making of woman, and the institution of marriage.
John Gill
INTRODUCTION TO GENESIS 2
In this chapter are contained a summary of the works of creation on the six days, and God's resting from his works on the seventh day, and the sanctification of that, Gen 2:1 and an account of various things relating to several parts of the creation enlarged on and explained, and of various circumstances omitted in the preceding chapter, which could not so well be taken notice of there; as of a mist arising out of the earth, which watered the herbs and plants before there was any rain to fall upon them, or a man to cultivate them, Gen 2:5 and of the matter and manner of man's formation, Gen 2:7 and of the planting of the garden of Eden, and the trees that were in it, and the rivers that watered it, and sprung from it, and the course they steered, the countries they washed, and what those countries abounded with, Gen 2:8 of man's being put into it to dress it, and keep it, and of the grant he had to eat of the fruit of any of the trees in it, excepting one, which was forbidden under a penalty of death, Gen 2:15 and of all the creatures, beasts and fowls, being brought to him, to give them names, Gen 2:18 and of God's providing an help meet for him, and forming Eve out of one of his ribs, and of their marriage together, and the institution of marriage, Gen 2:21 and the chapter is concluded with observing the present state and circumstances of our first parents before they fell, Gen 2:25.
2:12:1: Եւ կատարեցան երկինք եւ երկիր եւ ամենայն զարդ նոցա։
1 Այսպիսով Աստուած ստեղծեց երկինքն ու երկիրը եւ կարգաւորեց դրանք:
2 Ամբողջացան երկինք ու երկիր եւ անոնց բոլոր զարդերը*։
Եւ կատարեցան երկինք եւ երկիր եւ ամենայն զարդ նոցա:

2:1: Եւ կատարեցան երկինք եւ երկիր եւ ամենայն զարդ նոցա։
1 Այսպիսով Աստուած ստեղծեց երկինքն ու երկիրը եւ կարգաւորեց դրանք:
2 Ամբողջացան երկինք ու երկիր եւ անոնց բոլոր զարդերը*։
zohrab-1805▾ eastern-1994▾ western am▾
2:11: Так совершены небо и земля и все воинство их.
2:1 καὶ και and; even συνετελέσθησαν συντελεω consummate; finish ὁ ο the οὐρανὸς ουρανος sky; heaven καὶ και and; even ἡ ο the γῆ γη earth; land καὶ και and; even πᾶς πας all; every ὁ ο the κόσμος κοσμος world; adornment αὐτῶν αυτος he; him
2:1 וַ wa וְ and יְכֻלּ֛וּ yᵊḵullˈû כלה be complete הַ ha הַ the שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens וְ wᵊ וְ and הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and כָל־ ḵol- כֹּל whole צְבָאָֽם׃ ṣᵊvāʔˈām צָבָא service
2:1. igitur perfecti sunt caeli et terra et omnis ornatus eorumSo the heavens and the earth were finished, and all the furniture of them.
1. And the heaven and the earth were finished, and all the host of them.
2:1. And so the heavens and the earth were completed, with all their adornment.
2:1. Thus the heavens and the earth were finished, and all the host of them.
Thus the heavens and the earth were finished, and all the host of them:

1: Так совершены небо и земля и все воинство их.
2:1
καὶ και and; even
συνετελέσθησαν συντελεω consummate; finish
ο the
οὐρανὸς ουρανος sky; heaven
καὶ και and; even
ο the
γῆ γη earth; land
καὶ και and; even
πᾶς πας all; every
ο the
κόσμος κοσμος world; adornment
αὐτῶν αυτος he; him
2:1
וַ wa וְ and
יְכֻלּ֛וּ yᵊḵullˈû כלה be complete
הַ ha הַ the
שָּׁמַ֥יִם ššāmˌayim שָׁמַיִם heavens
וְ wᵊ וְ and
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
צְבָאָֽם׃ ṣᵊvāʔˈām צָבָא service
2:1. igitur perfecti sunt caeli et terra et omnis ornatus eorum
So the heavens and the earth were finished, and all the furniture of them.
2:1. And so the heavens and the earth were completed, with all their adornment.
2:1. Thus the heavens and the earth were finished, and all the host of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Три первых стиха второй главы по своему содержанию всецело примыкают к предшествующей главе, являясь естественным завершением изложенной в ней истории творения мира.

«Так совершены были небо и земля…» Таким образом закончено, исполнено было дело сотворения всей вселенной.

«и все воинство их…» т. е. воинство неба и воинство земли.

Первое выражение довольно употребительно в Библии и служит обозначением или ангелов, окружающих небесный престол Бога-Вседержителя, очевидно, по аналогии со стражей вокруг трона земных владык (Нав 5:14; 3: Цар 22:19), или же — звезды, горящие на небесном своде и правильностью своего распорядка напоминающие стройные ряды войск (Втор 4:19; 17:3; 4: Цар 17:16; Ис 40:26; Иер 8:2; Дан 8:10: и др.). Выражение же «воинство земли» больше не встречается в Писании, хотя некоторая аналогия ему и имеется в кн. Неемии (9:6) и у пророка Исаии (34:1), где идет речь о высших представителях земли, т. е. о людях и животных.

Таким образом, под «воинством неба и земли» разумеется все то, что есть высшего и лучшего в той и другой области и что, следовательно, служит как бы украшением каждой из них. Эту последнюю мысль прекрасно и выражают греческий LXX и латинский переводы Библии, где еврейское слово zeba (воинство) передано соответствующими ему синонимами: kosmoV и ornatus, означающими «украшение».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. 3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
We have here, I. The settlement of the kingdom of nature, in God's resting from the work of creation, v. 1, 2. Here observe, 1. The creatures made both in heaven and earth are the hosts or armies of them, which denotes them to be numerous, but marshalled, disciplined, and under command. How great is the sum of them! And yet every one knows and keeps his place. God uses them as his hosts for the defence of his people and the destruction of his enemies; for he is the Lord of hosts, of all these hosts, Dan. iv. 35. 2. The heavens and the earth are finished pieces, and so are all the creatures in them. So perfect is God's work that nothing can be added to it nor taken from it, Eccl. iii. 14. God that began to build showed himself well able to finish. 3. After the end of the first six days God ceased from all works of creation. He has so ended his work as that though, in his providence, he worketh hitherto (John v. 17), preserving and governing all the creatures, and particularly forming the spirit of man within him, yet he does not make any new species of creatures. In miracles, he has controlled and overruled nature, but never changed its settled course, nor repealed nor added to any of its establishments. 4. The eternal God, though infinitely happy in the enjoyment of himself, yet took a satisfaction in the work of his own hands. He did not rest, as one weary, but as one well-pleased with the instances of his own goodness and the manifestations of his own glory.
II. The commencement of the kingdom of grace, in the sanctification of the sabbath day, v. 3. He rested on that day, and took a complacency in his creatures, and then sanctified it, and appointed us, on that day, to rest and take a complacency in the Creator; and his rest is, in the fourth commandment, made a reason for ours, after six days' labour. Observe, 1. The solemn observance of one day in seven, as a day of holy rest and holy work, to God's honour, is the indispensable duty of all those to whom God has revealed his holy sabbaths. 2. The way of sabbath-sanctification is the good old way, Jer. vi. 16. Sabbaths are as ancient as the world; and I see no reason to doubt that the sabbath, being now instituted in innocency, was religiously observed by the people of God throughout the patriarchal age. 3. The sabbath of the Lord is truly honourable, and we have reason to honour it--honour it for the sake of its antiquity, its great Author, the sanctification of the first sabbath by the holy God himself, and by our first parents in innocency, in obedience to him. 4. The sabbath day is a blessed day, for God blessed it, and that which he blesses is blessed indeed. God has put an honour upon it, has appointed us, on that day, to bless him, and has promised, on that day, to meet us and bless us. 5. The sabbath day is a holy day, for God has sanctified it. He has separated and distinguished it from the rest of the days of the week, and he has consecrated it and set it apart to himself and his own service and honour. Though it is commonly taken for granted that the Christian sabbath we observe, reckoning from the creation, is not the seventh but the first day of the week, yet being a seventh day, and we in it, celebrating the rest of God the Son, and the finishing of the work of our redemption, we may and ought to act faith upon this original institution of the sabbath day, and to commemorate the work of creation, to the honour of the great Creator, who is therefore worthy to receive, on that day, blessing, and honour, and praise, from all religious assemblies.
Adam Clarke: Commentary on the Bible - 1831
2:1: And all the host of them - The word host signifies literally an army, composed of a number of companies of soldiers under their respective leaders; and seems here elegantly applied to the various celestial bodies in our system, placed by the Divine wisdom under the influence of the sun. From the original word צבא tsaba, a host, some suppose the Sabeans had their name, because of their paying Divine honors to the heavenly bodies. From the Septuagint version of this place, πας ὁ κοσμος αυτων, all their ornaments, we learn the true meaning of the word κοσμος, commonly translated world, which signifies a decorated or adorned whole or system. And this refers to the beautiful order, harmony, and regularity which subsist among the various parts of creation. This translation must impress the reader with a very favorable opinion of these ancient Greek translators; had they not examined the works of God with a philosophic eye, they never could have given this turn to the original.
Albert Barnes: Notes on the Bible - 1834
2:1: - The Seventh Day
1. צבא tsā bā' "a host in marching order," a company of persons or things in the order of their nature and the progressive discharge of their functions. Hence, it is applied to the starry host Deu 4:19, to the angelic host Kg1 22:19, to the host of Israel Exo 12:41, and to the ministering Levites Num 4:23. κόσμος kosmos.
2. חשׁביעי chashebı̂ y‛ı̂ y. Here השׁשׁי hashshı̂ y is read by the Samaritan Pentateuch, the Septuagint, the Syriac, and Josephus. The Masoretic reading, however, is preferable, as the sixth day was completed in the preceding paragraph: to finish a work on the seventh day is, in Hebrew phrase, not to do any part of it on that day, but to cease from it as a thing already finished; and "resting," in the subsequent part of the verse, is distinct from "finishing," being the positive of which the latter is the negative.
שׁבת shā bat "rest." ישׁב yā shab "sit."
3. קדשׁ qā dı̂ sh "be separate, clean, holy, set apart for a sacred use."
In this section we have the institution of the day of rest, the Sabbath שׁבת shabā t, on the cessation of God from his creative activity.

2:1
And all the host of them. - All the array of luminaries, plants, and animals by which the darkness, waste, and solitude of sky and land were removed, has now been called into unhindered action or new existence. The whole is now finished; that is, perfectly suited at length for the convenience of man, the high-born inhabitant of this fair scene. Since the absolute beginning of things the earth may have undergone many changes of climate and surface before it was adapted for the residence of man. But it has received the finishing touch in these last six days. These days accordingly are to man the only period of creation, since the beginning of time, of special or personal interest. The preceding interval of progressive development and periodical creation is, in regard to him, condensed into a point of time. The creative work of the six days is accordingly called the "making," or fitting up for man of "the skies and the land and the sea, and all that in them is" (Exo 20:10 (Exo 20:11)).

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: Thus: Gen 2:4, Gen 1:1, Gen 1:10; Exo 20:11, Exo 31:17; Kg2 19:15; Ch2 2:12; Neh 9:6; Job 12:9; Psa 89:11-13, Psa 104:2, Psa 136:5-8, Psa 146:6; Isa 42:5, Isa 45:18, Isa 48:13, Isa 55:9; Isa 65:17; Jer 10:12, Jer 10:16; Zac 12:1; Act 4:24; Heb 4:3
host: Deu 4:19, Deu 17:3; Kg2 21:3-5; Psa 33:6, Psa 33:9; Isa 34:4, Isa 40:26-28, Isa 45:12; Jer 8:2; Luk 2:13; Act 7:42
Carl Friedrich Keil and Franz Delitzsch
2:1
The Sabbath of Creation. - "Thus the heavens and the earth were finished, and all the host of them." צבא here denotes the totality of the beings that fill the heaven and the earth: in other places (see especially Neh 9:6) it is applied to the host of heaven, i.e., the stars (Deut 4:19; Deut 17:3), and according to a still later representation, to the angels also (3Kings 22:19; Is 24:21; Neh 9:6; Ps 148:2). These words of Gen 2:1 introduce the completion of the work of creation, and give a greater definiteness to the announcement in Gen 2:2, Gen 2:3, that on the seventh day God ended the work which He had made, by ceasing to create, and blessing the day and sanctifying it. The completion or finishing (כּלּה) of the work of creation on the seventh day (not on the sixth, as the lxx, Sam., and Syr. erroneously render it) can only be understood by regarding the clauses Gen 2:2 and Gen 2:3, which are connected with ויכל by ו consec. as containing the actual completion, i.e., by supposing the completion to consist, negatively in the cessation of the work of creation, and positively in the blessing and sanctifying of the seventh day. The cessation itself formed part of the completion of the work (for this meaning of שׁבת vid., Gen 8:22; Job 32:1, etc.). As a human artificer completes his work just when he has brought it up to his ideal and ceases to work upon it, so in an infinitely higher sense, God completed the creation of the world with all its inhabitants by ceasing to produce anything new, and entering into the rest of His all-sufficient eternal Being, from which He had come forth, as it were, at and in the creation of a world distinct from His own essence. Hence ceasing to create is called resting (נוּח) in Ex 20:11, and being refreshed (ינּפשׁ) in Ex 31:17. The rest into which God entered after the creation was complete, had its own reality "in the reality of the work of creation, in contrast with which the preservation of the world, when once created, had the appearance of rest, though really a continuous creation" (Ziegler, p. 27). This rest of the Creator was indeed "the consequence of His self-satisfaction in the now united and harmonious, though manifold whole;" but this self-satisfaction of God in His creation, which we call His pleasure in His work, was also a spiritual power, which streamed forth as a blessing upon the creation itself, bringing it into the blessedness of the rest of God and filling it with His peace. This constitutes the positive element in the completion which God gave to the work of creation, by blessing and sanctifying the seventh day, because on it He found rest from the work which He by making (לעשׂות faciendo: cf. Ewald, 280d) had created. The divine act of blessing was a real communication of powers of salvation, grace, and peace; and sanctifying was not merely declaring holy, but "communicating the attribute of holy," "placing in a living relation to God, the Holy One, raising to a participation in the pure clear light of the holiness of God." On קדושׁ see Ex 19:6. The blessing and sanctifying of the seventh day had regard, no doubt, to the Sabbath, which Israel as the people of God was afterwards to keep; but we are not to suppose that the theocratic Sabbath was instituted here, or that the institution of that Sabbath was transferred to the history of the creation. On the contrary, the Sabbath of the Israelites had a deeper meaning, founded in the nature and development of the created world, not for Israel only, but for all mankind, or rather for the whole creation. As the whole earthly creation is subject to the changes of time and the law of temporal motion and development; so all creatures not only stand in need of definite recurring periods of rest, for the sake of recruiting their strength and gaining new power for further development, but they also look forward to a time when all restlessness shall give place to the blessed rest of the perfect consummation. To this rest the resting of God (ἡ κατάπαυσις) points forward; and to this rest, this divine σαββατισός (Heb 4:9), shall the whole world, especially man, the head of the earthly creation, eventually come. For this God ended His work by blessing and sanctifying the day when the whole creation was complete. In connection with Heb. 4, some of the fathers have called attention to the fact, that the account of the seventh day is not summed up, like the others, with the formula "evening was and morning was;" thus, e.g., Augustine writes at the close of his confessions: dies septimus sine vespera est nec habet occasum, quia sanctificasti eum ad permansionem sempiternam. But true as it is that the Sabbath of God has no evening, and that the σαββατισμός, to which the creature is to attain at the end of his course, will be bounded by no evening, but last for ever; we must not, without further ground, introduce this true and profound idea into the seventh creation-day. We could only be warranted in adopting such an interpretation, and understanding by the concluding day of the work of creation a period of endless duration, on the supposition that the six preceding days were so many periods in the world's history, which embraced the time from the beginning of the creation to the final completion of its development. But as the six creation-days, according to the words of the text, were earthly days of ordinary duration, we must understand the seventh in the same way; and that all the more, because in every passage, in which it is mentioned as the foundation of the theocratic Sabbath, it is regarded as an ordinary day (Ex 20:11; Ex 31:17). We must conclude, therefore, that on the seventh day, on which God rested from His work, the world also, with all its inhabitants, attained to the sacred rest of God; that the κατάπαυσις and σαββατισμός of God were made a rest and sabbatic festival for His creatures, especially for man; and that this day of rest of the new created world, which the forefathers of our race observed in paradise, as long as they continued in a state of innocence and lived in blessed peace with their God and Creator, was the beginning and type of the rest to which the creation, after it had fallen from fellowship with God through the sin of man, received a promise that it should once more be restored through redemption, at its final consummation.
Geneva 1599
2:1 Thus the heavens and the earth were finished, and all the (a) host of them.
(a) That is, the innumerable abundance of creatures in heaven and earth.
John Gill
2:1 Thus the heavens and the earth were finished,.... Perfected and completed in the space of six days, gradually, successively, in the manner before related; by the word and power of God they were on the first day created out of nothing, but they were not perfected, beautified, and adorned, and filled, until all the creatures in the were made:
and all the host them, of the heavens and the earth; the host of heavens are the sun, moon, and stars, often so called in Scripture, and also the angels; see Lk 2:13 wherefore this may be considered as a proof of their creation within the above space of time, probably on the first day, though the Jews commonly say on the second; for if all the host of heaven were made at this time, and angels are at least a part of that host, then they must be then made, or otherwise all the host of heaven were not then and there made, as here affirmed: and the host of the earth, or terraqueous globe, are the plants, herbs, and trees, the fowls, fishes, animals, and man; and these are like hosts or armies, very numerous, and at the command of God, and are marshalled and kept in order by him; even some of the smallest of creatures are his army, which are at his beck, and he can make use of to the annoyance of others, as particularly the locusts are called, Joel 2:11.
John Wesley
2:1 We have here, (1.) The settlement of the kingdom of nature, in God's resting from the work of creation, Gen 2:1-2. Where observe, 1. That the creatures made both in heaven and earth, are the hosts or armies of them, which speaks them numerous, but marshalled, disciplined, and under command. God useth them as his hosts for the defence of his people, and the destruction of his enemies. 2. That the heavens and the earth are finished pieces, and so are all the creatures in them. So perfect is God's work that nothing can be added to it or taken from it, Eccles 3:14. 3. That after the end of the first six days, God ceased from all work of creation. He hath so ended his work, as that though in his providence he worketh hitherto, Jn 5:17. preserving and governing all the creatures, yet he doth not make any new species of creatures. 4. That the eternal God, tho' infinitely happy in himself, yet took a satisfaction in the work of his own hands. He did not rest as one weary, but as one well - pleased with the instances of his own goodness. (2.) The commencement of the kingdom of grace, in the sanctification of the sabbath day, Gen 2:3. He rested on that day, and took a complacency in his creatures, and then sanctified it, and appointed us on that day to rest and take a complacency in the Creator; and his rest is in the fourth commandment made a reason for ours after six days labour. Observe, 1. That the solemn observation of one day in seven as a day of holy rest, and holy work, is the indispensible duty of all those to whom God has revealed his holy sabbaths. 2. That sabbaths are as ancient as the world. 3. That the sabbath of the Lord is truly honourable, and we have reason to honour it; honour it for the sake of its antiquity, its great author, and the sanctification of the first sabbath by the holy God himself, and in obedience to him, by our first parents in innocency.
Robert Jamieson, A. R. Fausset and David Brown
2:1 THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
the heavens--the firmament or atmosphere.
host--a multitude, a numerous array, usually connected in Scripture with heaven only, but here with the earth also, meaning all that they contain.
were finished--brought to completion. No permanent change has ever since been made in the course of the world, no new species of animals been formed, no law of nature repealed or added to. They could have been finished in a moment as well as in six days, but the work of creation was gradual for the instruction of man, as well, perhaps, as of higher creatures (Job 38:7).
2:22:2: Եւ կատարեաց Աստուած յաւուրն վեցերորդի զամենայն զգործս իւր՝ զոր արար։ Եւ հանգեա՛ւ յաւուրն եւթներորդի յամենայն գործոց իւրոց՝ զոր արար[10]։ [10] Յայլս պակասի. Վեցերորդի զամենայն զգործս իւր։
2 Աստուած վեցերորդ[1] օրն աւարտեց արարչագործութիւնը եւ իր կատարած բոլոր գործերից յետոյ՝ եօթներորդ օրը, հանգստացաւ:[1] Եբրայերէն՝ եօթներորդ:
2 Եւ Աստուած իր բոլոր գործերը եօթներորդ օրը լմնցուց ու եօթներորդ օրը հանգստացաւ իր բոլոր գործերէն։
Եւ կատարեաց Աստուած յաւուրն [23]վեցերորդի զգործս իւր զոր արար, եւ հանգեաւ յաւուրն եւթներորդի յամենայն գործոց իւրոց զոր արար:

2:2: Եւ կատարեաց Աստուած յաւուրն վեցերորդի զամենայն զգործս իւր՝ զոր արար։ Եւ հանգեա՛ւ յաւուրն եւթներորդի յամենայն գործոց իւրոց՝ զոր արար[10]։
[10] Յայլս պակասի. Վեցերորդի զամենայն զգործս իւր։
2 Աստուած վեցերորդ[1] օրն աւարտեց արարչագործութիւնը եւ իր կատարած բոլոր գործերից յետոյ՝ եօթներորդ օրը, հանգստացաւ:
[1] Եբրայերէն՝ եօթներորդ:
2 Եւ Աստուած իր բոլոր գործերը եօթներորդ օրը լմնցուց ու եօթներորդ օրը հանգստացաւ իր բոլոր գործերէն։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: И совершил Бог к седьмому дню дела Свои, которые Он делал, и почил в день седьмый от всех дел Своих, которые делал.
2:2 καὶ και and; even συνετέλεσεν συντελεω consummate; finish ὁ ο the θεὸς θεος God ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἕκτῃ εκτος.1 sixth τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him ἃ ος who; what ἐποίησεν ποιεω do; make καὶ και and; even κατέπαυσεν καταπαυω rest τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἔργων εργον work αὐτοῦ αυτος he; him ὧν ος who; what ἐποίησεν ποιεω do; make
2:2 וַ wa וְ and יְכַ֤ל yᵊḵˈal כלה be complete אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh מְלַאכְתֹּ֖ו mᵊlaḵtˌô מְלֶאכֶת work אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make וַ wa וְ and יִּשְׁבֹּת֙ yyišbˌōṯ שׁבת cease בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh מִ mi מִן from כָּל־ kkol- כֹּל whole מְלַאכְתֹּ֖ו mᵊlaḵtˌô מְלֶאכֶת work אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָֽׂה׃ ʕāśˈā עשׂה make
2:2. conplevitque Deus die septimo opus suum quod fecerat et requievit die septimo ab universo opere quod patraratAnd on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done.
2. And on the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.
2:2. And on the seventh day, God fulfilled his work, which he had made. And on the seventh day he rested from all his work, which he had accomplished.
2:2. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made:

2: И совершил Бог к седьмому дню дела Свои, которые Он делал, и почил в день седьмый от всех дел Своих, которые делал.
2:2
καὶ και and; even
συνετέλεσεν συντελεω consummate; finish
ο the
θεὸς θεος God
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἕκτῃ εκτος.1 sixth
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
ος who; what
ἐποίησεν ποιεω do; make
καὶ και and; even
κατέπαυσεν καταπαυω rest
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἔργων εργον work
αὐτοῦ αυτος he; him
ὧν ος who; what
ἐποίησεν ποιεω do; make
2:2
וַ wa וְ and
יְכַ֤ל yᵊḵˈal כלה be complete
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh
מְלַאכְתֹּ֖ו mᵊlaḵtˌô מְלֶאכֶת work
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
וַ wa וְ and
יִּשְׁבֹּת֙ yyišbˌōṯ שׁבת cease
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh
מִ mi מִן from
כָּל־ kkol- כֹּל whole
מְלַאכְתֹּ֖ו mᵊlaḵtˌô מְלֶאכֶת work
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָֽׂה׃ ʕāśˈā עשׂה make
2:2. conplevitque Deus die septimo opus suum quod fecerat et requievit die septimo ab universo opere quod patrarat
And on the seventh day God ended his work which he had made: and he rested on the seventh day from all his work which he had done.
2:2. And on the seventh day, God fulfilled his work, which he had made. And on the seventh day he rested from all his work, which he had accomplished.
2:2. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «И совершал Бог к седьмому дню…» Этот день неодинаково называется в наших русской и славянской Библиях: в первой стоит седьмой, а во второй шестой день. Произошло это от разности подлинников, в которых сделаны эти переводы: именно в еврейском тексте, равно как в Вульгате и арабском переводе, указывается «седьмой» день, но в греческом переводе LXX (за исключением некоторых стихов), а также у И. Флавия и в сирском переводе и самаритянском тексте, поставлен «шестой» день. Контекст речи, в котором лишь дальше идет речь о «седьмом дне» и где, по-видимому, отличается день окончания творения от дня начала, наиболее благоприятствует последнему чтению, за что ручается и авторитетность древнего самаритянского текста.

«и почил в день седьмый…» Почил в еврейском тексте выражено словом sabat. Отсюда, седьмой день недели, посвященный воспоминанию этого божественного покоя, сохранил за собой у евреев название субботы (у нас же значение этого дня перешло на воскресенье, причем заменено и само содержание воспоминания).

Как же понять этот «покой» Божий, когда сам Господь наш Иисус Христос сказал: «Отец Мой доныне делает, и Я делаю» (Ин 5:17)?

Ответ на это имеется в самом рассматриваемом нами тексте, где ясно указано то дело, от которого Бог почил в седьмой день: это, именно, Его творчески-образовательная деятельность шести предшествующих дней; «Бог почил от всего дела, которое Он делал» и речь о котором только что шла все время перед этим, — «перестал творить вещи, подобные только что сотворенным», как поясняет текст Библии арабский перефраз ее. «Бог почил, — говорит блаженный Августин, — от создания новых видов твари, потому что Он уже не творил больше какого-либо нового рода ее». «Почил, — говорит святой Иоанн Златоуст, — значит перестал творить и производить из небытия в бытие». Но, прекратив творчество, Бог никогда не оставлял Своей промыслительной деятельности по отношению к миру и человеку (Пс 103:28; Еккл 12:7; Ис 57:16; Иер 38:16; Неем 9:6; Ин 5:16, 17; Евр 4:9–10.
Adam Clarke: Commentary on the Bible - 1831
2:2: On the Seventh day God ended, etc. - It is the general voice of Scripture that God finished the whole of the creation in six days, and rested the seventh! giving us an example that we might labor six days, and rest the seventh from all manual exercises. It is worthy of notice that the Septuagint, the Syriac, and the Samaritan, read the sixth day instead of the seventh; and this should be considered the genuine reading, which appears from these versions to have been originally that of the Hebrew text. How the word sixth became changed into seventh may be easily conceived from this circumstance. It is very likely that in ancient times all the numerals were signified by letters, and not by words at full length. This is the case in the most ancient Greek and Latin MSS., and in almost all the rabbinical writings. When these numeral letters became changed for words at full length, two letters nearly similar might be mistaken for each other; ו vau stands for six, ז zain for seven; how easy to mistake these letters for each other when writing the words at full length, and so give birth to the reading in question.
Albert Barnes: Notes on the Bible - 1834
2:2
Then finished. - To finish a work, in Hebrew conception, is to cease from it, to have done with it. "On the seventh day." The seventh day is distinguished from all the preceding days by being itself the subject of the narrative. In the absence of any work on this day, the Eternal is occupied with the day itself, and does four things in reference to it. First, he ceased from his work which he had made. Secondly, he rested. By this was indicated that his undertaking was accomplished. When nothing more remains to be done, the purposing agent rests contented. The resting of God arises not from weariness, but from the completion of his task. He is refreshed, not by the recruiting of his strength, but by the satisfaction of having before him a finished good Exo 31:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: And on: Gen 1:31; Exo 20:11, Exo 23:12, Exo 31:17; Deu 5:14; Isa 58:13; Joh 5:17; Heb 4:4
seventh day God: The LXX, Syriac, and the Samaritan Text read the sixth day, which is probably the true reading; as ו [Strong's H2053], which stands for six, might easily be changed into ז, which denotes seven.
rested: Or, rather, ceased, as the Hebrew word is not opposed to weariness, but to action; as the Divine Being can neither know fatigue, nor stand in need of rest.
Geneva 1599
2:2 And on the seventh day God ended his work which he had made; and he (b) rested on the seventh day from all his work which he had made.
(b) For he had now finished his creation, but his providence still watches over his creatures and governs them.
John Gill
2:2 And on the seventh day God ended his work, which he had made,.... Not that God wrought anything on the seventh day, or finished any part of his work on that day, because he could not then be said to rest from all his work, as be is afterwards twice said to do; and because of this seeming difficulty the Septuagint, Samaritan, and Syriac versions, read, "on the sixth day". The two latter versions following the former, which so translated for the sake of Ptolemy king of Egypt, as the Jews say (a), that he might not object that God did any work on the sabbath day: and Josephus (b) observes, that, Moses says the world, and all things in it, were made in those six days, as undoubtedly they were; and were all finished on the sixth day, as appears from the last verse of the preceding chapter; and yet there is no occasion to alter the text, or suppose a various reading. Some, as Aben Ezra observes, take the sense of the word to be, "before the seventh day God ended his work", as they think may be rendered, and as it is by Noldius (c): or the words may be translated, "in the seventh day, when God had ended", or "finished his work" (d), which he had done on the sixth day, then
he rested on the seventh day from all his works which he had made: not as though weary of working, for the Creator of the ends of the earth fainteth not, nor is weary, Is 40:28 but as having done all his work, and brought it to such perfection, that he had no more to do; not that he ceased from making individuals, as the souls of men, and even all creatures that are brought into the world by generation, may be said to be made by him, but from making any new species of creatures; and much less did he cease from supporting and maintaining the creatures he had made in their beings, and providing everything agreeable for them, and governing them, and overruling all things in the world for ends of his own glory; in this sense he "worketh hitherto", as Christ says, Jn 5:17.
(a) T. Bab. Megilla fol. 9. 1. & Gloss. in ib. (b) Antiqu. l. 1. c. 1. sect. 1. (c) Concord. part. Eb. p. 144. No. 1007. Perfecerat. "ante diem septimum"; some in Yatablus. (d) "et compleverat", Drusius; "quum perfecisset", Junius & Tremellius, Piscator; "had finished", Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
2:2 THE FIRST SABBATH. (Gen 2:2-7)
and he rested on the seventh day--not to repose from exhaustion with labor (see Is 40:28), but ceased from working, an example equivalent to a command that we also should cease from labor of every kind.
2:32:3: Եւ օրհնեաց Աստուած զօրն եւթներորդ, եւ սրբեաց զնա. զի ՚ի նմա՛ հանգեաւ յամենայն գործոց իւրոց՝ զոր սկսաւ առնել Աստուած[11]։ [11] Ոմանք. Զօրն եւթներորդի, եւ սր՛՛։
3 Աստուած օրհնեց եօթներորդ օրը եւ սրբագործեց այն, որովհետեւ այդ օրը Աստուած հանգստացաւ իր այն բոլոր գործերից, որ սկսել էր անել:
3 Եւ Աստուած եօթներորդ օրը օրհնեց ու սրբեց զանիկա. վասն զի անոր մէջ հանգստացաւ իր բոլոր գործերէն՝ որոնք ստեղծագործութեան մէջ կատարած էր։
Եւ օրհնեաց Աստուած զօրն եւթներորդ եւ սրբեաց զնա, զի ի նմա հանգեաւ յամենայն գործոց իւրոց զոր սկսաւ առնել Աստուած:

2:3: Եւ օրհնեաց Աստուած զօրն եւթներորդ, եւ սրբեաց զնա. զի ՚ի նմա՛ հանգեաւ յամենայն գործոց իւրոց՝ զոր սկսաւ առնել Աստուած[11]։
[11] Ոմանք. Զօրն եւթներորդի, եւ սր՛՛։
3 Աստուած օրհնեց եօթներորդ օրը եւ սրբագործեց այն, որովհետեւ այդ օրը Աստուած հանգստացաւ իր այն բոլոր գործերից, որ սկսել էր անել:
3 Եւ Աստուած եօթներորդ օրը օրհնեց ու սրբեց զանիկա. վասն զի անոր մէջ հանգստացաւ իր բոլոր գործերէն՝ որոնք ստեղծագործութեան մէջ կատարած էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: И благословил Бог седьмой день, и освятил его, ибо в оный почил от всех дел Своих, которые Бог творил и созидал.
2:3 καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim ὁ ο the θεὸς θεος God τὴν ο the ἡμέραν ημερα day τὴν ο the ἑβδόμην εβδομος seventh καὶ και and; even ἡγίασεν αγιαζω hallow αὐτήν αυτος he; him ὅτι οτι since; that ἐν εν in αὐτῇ αυτος he; him κατέπαυσεν καταπαυω rest ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἔργων εργον work αὐτοῦ αυτος he; him ὧν ος who; what ἤρξατο αρχω rule; begin ὁ ο the θεὸς θεος God ποιῆσαι ποιεω do; make
2:3 וַ wa וְ and יְבָ֤רֶךְ yᵊvˈāreḵ ברך bless אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] יֹ֣ום yˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh וַ wa וְ and יְקַדֵּ֖שׁ yᵊqaddˌēš קדשׁ be holy אֹתֹ֑ו ʔōṯˈô אֵת [object marker] כִּ֣י kˈî כִּי that בֹ֤ו vˈô בְּ in שָׁבַת֙ šāvˌaṯ שׁבת cease מִ mi מִן from כָּל־ kkol- כֹּל whole מְלַאכְתֹּ֔ו mᵊlaḵtˈô מְלֶאכֶת work אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּרָ֥א bārˌā ברא create אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לַ la לְ to עֲשֹֽׂות׃ פ ʕᵃśˈôṯ . f עשׂה make
2:3. et benedixit diei septimo et sanctificavit illum quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceretAnd he blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made.
3. And God blessed the seventh day, and hallowed it: because that in it he rested from all his work which God had created and made.
2:3. And he blessed the seventh day and sanctified it. For in it, he had ceased from all his work: the work whereby God created whatever he should make.
2:3. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made:

3: И благословил Бог седьмой день, и освятил его, ибо в оный почил от всех дел Своих, которые Бог творил и созидал.
2:3
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
ο the
θεὸς θεος God
τὴν ο the
ἡμέραν ημερα day
τὴν ο the
ἑβδόμην εβδομος seventh
καὶ και and; even
ἡγίασεν αγιαζω hallow
αὐτήν αυτος he; him
ὅτι οτι since; that
ἐν εν in
αὐτῇ αυτος he; him
κατέπαυσεν καταπαυω rest
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἔργων εργον work
αὐτοῦ αυτος he; him
ὧν ος who; what
ἤρξατο αρχω rule; begin
ο the
θεὸς θεος God
ποιῆσαι ποιεω do; make
2:3
וַ wa וְ and
יְבָ֤רֶךְ yᵊvˈāreḵ ברך bless
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
יֹ֣ום yˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh
וַ wa וְ and
יְקַדֵּ֖שׁ yᵊqaddˌēš קדשׁ be holy
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
כִּ֣י kˈî כִּי that
בֹ֤ו vˈô בְּ in
שָׁבַת֙ šāvˌaṯ שׁבת cease
מִ mi מִן from
כָּל־ kkol- כֹּל whole
מְלַאכְתֹּ֔ו mᵊlaḵtˈô מְלֶאכֶת work
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּרָ֥א bārˌā ברא create
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לַ la לְ to
עֲשֹֽׂות׃ פ ʕᵃśˈôṯ . f עשׂה make
2:3. et benedixit diei septimo et sanctificavit illum quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret
And he blessed the seventh day, and sanctified it: because in it he had rested from all his work which God created and made.
2:3. And he blessed the seventh day and sanctified it. For in it, he had ceased from all his work: the work whereby God created whatever he should make.
2:3. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: «И благословил Бог седьмой день…» «Когда день благословляется, — говорит м. Филарет, — тогда он поставляется причастным особого некоего блага, достойным радости и сохранения среди самых перемен времени», разумеется, добавим мы от себя, в силу важности и знаменательности соединенного с ним воспоминания.

«и освятил его…» Первое значение стоящего здесь в мазоретском тексте еврейского глагола заключает в себе мысль «об отделении» для какого-либо высшего предназначения и уже отсюда — об освящении, т. е. о назначении для святилища и Бога. В частности, освящение времен, по библейскому употреблению, есть назначение их для богослужения (4: Цар 10:20; Неем 8:9). Это благословение и выделение седьмого дня, как дня благодарственно-радостного покоя, посвященного воспоминаю творения и прославления Творца, имело значение только для разумно-одаренных существ, т. е. людей, которые, вероятно, с этого времени начали соблюдение субботы, в подражание творческому покою Бога. Хотя, строго говоря, суббота характер определенной заповеди получила лишь в законодательстве Моисея (Исх 20:8; Втор 5:12), но существует целый ряд сильных доказательств, из которых видно, что в форме благочестивого обычая она практиковалась гораздо раньше Моисея и что происхождение ее в этом смысле чуть ли не современно самому началу человеческой истории (доказат. см. в диссертации А. Покровского «Библейское учение о первой религии», с. 49–53).

Творение первого человека.
Adam Clarke: Commentary on the Bible - 1831
2:3: And God blessed the seventh day - The original word ברך barach, which is generally rendered to bless, has a very extensive meaning. It is frequently used in Scripture in the sense of speaking good of or to a person; and hence literally and properly rendered by the Septuagint ευλογησεν, from ευ, good or well, and λεγω, I speak. So God has spoken well of the Sabbath, and good to them who conscientiously observe it. Blessing is applied both to God and man: when God is said to bless, we generally understand by the expression that he communicates some good; but when man is said to bless God, we surely cannot imagine that he bestows any gifts or confers any benefit on his Maker. When God is said to bless, either in the Old or New Testament, it signifies his speaking good To man; and this comprises the whole of his exceeding great and precious promises. And when man is said to bless God, it ever implies that he speaks good Of him, for the giving and fulfillment of his promises. This observation will be of general use in considering the various places where the word occurs in the sacred writings. Reader, God blesses thee when by his promises he speaks good To thee; and thou dost bless him when, from a consciousness of his kindness to thy body and soul, thou art thankful to him, and speakest good of his name.
Because that in it he had rested - שבת shabath, he rested; hence Sabbath, the name of the seventh day, signifying a day of rest - rest to the body from labor and toil, and rest to the soul from all worldly care and anxieties. He who labors with his mind by worldly schemes and plans on the Sabbath day is as culpable as he who labors with his hands in his accustomed calling. It is by the authority of God that the Sabbath is set apart for rest and religious purposes, as the six days of the week are appointed for labor. How wise is this provision! It is essentially necessary, not only to the body of man, but to all the animals employed in his service: take this away and the labor is too great, both man and beast would fail under it. Without this consecrated day religion itself would fail, and the human mind, becoming sensualized, would soon forget its origin and end. Even as a political regulation, it is one of the wisest and most beneficent in its effects of any ever instituted. Those who habitually disregard its moral obligation are, to a man, not only good for nothing, but are wretched in themselves, a curse to society, and often end their lives miserably. See Clarke's note on Exo 20:8; See Clarke's note on Exo 23:12; See Clarke's note on Exo 24:16; and See Clarke's note on Exo 31:13; to which the reader is particularly desired to refer.
As God formed both the mind and body of man on principles of activity, so he assigned him proper employment; and it is his decree that the mind shall improve by exercise, and the body find increase of vigor and health in honest labor. He who idles away his time in the six days is equally culpable in the sight of God as he who works on the seventh. The idle person is ordinarily clothed with rags, and the Sabbath-breakers frequently come to an ignominious death. Reader, beware.
Albert Barnes: Notes on the Bible - 1834
2:3
Thirdly, he blessed the seventh day. Blessing results in the bestowment of some good on the object blessed. The only good that can be bestowed on a portion of time is to dedicate it to a noble use, a special and pleasing enjoyment. Accordingly, in the forth place, he hallowed it or set it apart to a holy rest. This consecration is the blessing conferred on the seventh day. It is devoted to the rest that followed, when God's work was done, to the satisfaction and delight arising from the consciousness of having achieved his end, and from the contemplation of the good he has realized. Our joy on such occasions is expressed by mutual visitation, congratulation, and hospitality. None of these outward demonstrations is mentioned here, and would be, so far as the Supreme Being is concerned, altogether out of place. But our celebration of the Sabbath naturally includes the holy convocation or solemn meeting together in joyful mood Lev 23:3, the singing of songs of thanksgiving in commemoration of our existence and our salvation (Exo 20:11 (Exo 20:10; Deu 5:15), the opening of our mouths to God in prayer, and the opening of God's mouth to us in the reading and preaching of the Word. The sacred rest which characterizes the day precludes the labor and bustle of hospitable entertainment. But the Lord at set times spreads for us his table laden with the touching emblems of that spiritual fare which gives eternal life.
The solemn act of blessing and hallowing is the institution of a perpetual order of seventh-day rest: in the same manner as the blessing of the animals denoted a perpetuity of self-multiplication, and the blessing of man indicated further a perpetuity of dominion over the earth and its products. The present record is a sufficient proof that the original institution was never forgotten by man. If it had ceased to be observed by mankind, the intervening event of the fall would have been sufficient to account for its discontinuance. It is not, indeed, the manner of Scripture, especially in a record that often deals with centuries of time, to note the ordinary recurrence of a seventh-day rest, or any other periodical festival, even though it may have taken firm hold among the hereditary customs of social life. Yet incidental traces of the keeping of the Sabbath are found in the record of the deluge, when the sacred writer has occasion to notice short intervals of time. The measurement of time by weeks then appears Gen 8:10, Gen 8:12. The same division of time again comes up in the history of Jacob Gen 29:27-28. This unit of measure is traceable to nothing but the institution of the seventh-day rest.
This institution is a new evidence that we have arrived at the stage of rational creatures. The number of days employed in the work of creation shows that we are come to the times of man. The distinction of times would have no meaning to the irrational world. But apart from this consideration, the seventh-day rest is not an ordinance of nature. It makes no mark in the succession of physical things. It has no palpable effect on the merely animal world. The sun rises, the moon and the stars pursue their course; the plants grow, the flowers blow, the fruit ripens; the brute animal seeks its food and provides for its young on this as on other days. The Sabbath, therefore, is founded, not in nature, but in history. Its periodical return is marked by the numeration of seven days. It appeals not to instinct, but to memory, to intelligence. A reason is assigned for its observance; and this itself is a step above mere sense, an indication that the era of man has begun. The reason is thus expressed: "Because in it he had rested from all his work." This reason is found in the procedure of God; and God himself, as well as all his ways, man alone is competent in any measure to apprehend.
It is consonant with our ideas of the wisdom and righteousness of God to believe that the seventh-day rest is adjusted to the physical nature of man and of the animals which he domesticates as beasts of labor. But this is subordinate to its original end, the commemoration of the completion of God's creative work by a sacred rest, which has a direct bearing, as we learn from the record of its institution, on metaphysical and moral distinctions.
The rest here, it is to be remembered, is God's rest. The refreshment is God's refreshment, which arises rather from the joy of achievement than from the relief of fatigue. Yet the work in which God was engaged was the creation of man and the pRev_ious adaptation of the world to be his home. Man's rest, therefore, on this day is not only an act of communion with God in the satisfaction of resting after his work was done, but, at the same time, a thankful commemoration of that auspicious event in which the Almighty gave a noble origin and a happy existence to the human race. It is this which, even apart from its divine institution, at once raises the Sabbath above all human commemorative festivals, and imparts to it, to its joys and to its modes of expressing them, a height of sacredness and a force of obligation which cannot belong to any mere human arrangement.
In order to enter upon the observance of this day with intelligence, therefore, it was necessary that the human pair should have been acquainted with the events recorded in the preceding chapter. They must have been informed of the original creation of all things, and therefore of the eternal existence of the Creator. Further, they must have been instructed in the order and purpose of the six days' creation, by which the land and sky were prepared for the residence of man. They must in consequence have learned that they themselves were created in the image of God, and intended to have dominion over all the animal world. This information would fill their pure and infantile minds with thoughts of wonder, gratitude, and complacential delight, and prepare them for entering upon the celebration of the seventh-day rest with the understanding and the heart. It is scarcely needful to add that this was the first full day of the newly-created pair in their terrestrial home. This would add a new historical interest to this day above all others. We cannot say how much time it would take to make the parents of our race aware of the meaning of all these wondrous events. But there can be no reasonable doubt that he who made them in his image could convey into their minds such simple and elementary conceptions of the origin of themselves and the creatures around them as would enable them to keep even the first Sabbath with propriety. And these conceptions would rise into more enlarged, distinct, and adequate notions of the reality of things along with the general development of their mental faculties. This implies, we perceive, an oral Revelation to the very first man. But it is premature to pursue this matter any further at present.
The recital of the resting of God on this day is not closed with the usual formula, "and evening was, and morning was, day seventh." The reason of this is obvious. In the former days the occupation of the Eternal Being was definitely concluded in the period of the one day. On the seventh day, however, the rest of the Creator was only commenced, has thence continued to the present hour, and will not be fully completed till the human race has run out its course. When the last man has been born and has arrived at the crisis of his destiny, then may we expect a new creation, another putting forth of the divine energy, to prepare the skies above and the earth beneath for a new stage of man's history, in which he will appear as a race no longer in process of development, but completed in number, confirmed in moral character, transformed in physical constitution, and so adapted for a new scene of existence. Meanwhile, the interval between the creation now recorded and that prognosticated in subsequent Revelations from heaven Isa 65:17; Pe2 3:13; Rev 21:1 is the long Sabbath of the Almighty, so far as this world is concerned, in which he serenely contemplates from the throne of his providence the strange workings and strivings of that intellectual and moral race he has called into being, the ebbings and flowings of ethical and physical good in their checkered history, and the final destiny to which each individual in the unfettered exercise of his moral freedom is incessantly advancing.
Hence, we gather some important lessons concerning the primeval design of the Sabbath. It was intended, not for God himself, whose Sabbath does not end until the consummation of all things, but for man, whose origin it commemorates and whose end it foreshadows Mar 2:27. It not obscurely hints that work is to be the main business of man in the present stage of his existence. This work may be either an exhilerating exercise of those mental and corporeal faculties with which he is endowed, or a toilsome labor, a constant struggle for the means of life, according to the use he may make of his inborn liberty.
But between the sixfold periods of work is interposed the day of rest, a free breathing time for man, in which he may recall his origin from and meditate on his relationship to God. It lifts him out of the routine of mechanical or even intellectual labor into the sphere of conscious leisure and occasional participation with his Maker in his perpetual rest. It is also a type of something higher. It whispers into his soul an audible presentiment of a time when his probationary career will be over, his faculties will be matured by the experience and the education of time, and he will be transformed and translated to a higher stage of being, where he will hold uninterrupted fellowship with his Creator in the perpetual leisure and liberty of the children of God. This paragraph completes the first of the eleven documents into which Genesis is separable, and the first grand stage in the narrative of the ways of God with man. It is the keystone of the arch in the history of that primeval creation to which we belong. The document which it closes is distinguished from those that succeed in several important respects:
First, it is a diary; while the others are usually arranged in generations or life-periods.
Secondly, it is a complete drama, consisting of seven acts with a prologue. These seven stages contain two triads of action, which match each other in all respects, and a seventh constituting a sort of epilogue or completion of the whole.
Though the Scripture takes no notice of any significance or sacredness inherent in particular numbers, yet we cannot avoid associating them with the objects to which they are prominently applied. The number one is especially applicable to the unity of God. Two, the number of repetition, is expressive of emphasis or confirmation, as the two witnesses. Three marks the three persons or hypostases in God. Four notes the four quarters of the world, and therefore reminds us of the physical system of things, or the cosmos. Five is the haIf of ten, the whole, and the basis of our decimal numeration. Seven, being composed of twice three and one, is especially suited for sacred uses; being the sum of three and four, it points to the communion of God with man. It is, therefore, the number of sacred fellowship. Twelve is the product of three and four, and points to the reconciliation of God and man: it is therefore the number of the church. Twenty-two and eleven, being the whole and the half of the Hebrew alphabet, have somewhat the same relation as ten and five. Twenty-four points to the New Testament, or completed church.
The other documents do not exhibit the sevenfold structure, though they display the same general laws of composition. They are arranged according to a plan of their own, and are all remarkable for their simplicity, order, and perspicuity.
Thirdly, the matter of the first differs from that of the others. The first is a record of creation; the others of development. This is sufficient to account for the diversity of style and plan. Each piece is admirably adapted to the topic of which it treats.
Fourthly, the first document is distinguished from the second by the use of the term אלהים ‛ Elohiym only for the Supreme Being. This name is here appropriate, as the Everlasting One here steps forth from the inscrutable secrecy of his immutable perfection to crown the latest stage of our planet's history with a new creation adapted to its present conditions. Before all creation he was the Everduring, the Unchangeable, and therefore the blessed and only Potentate, dwelling with himself in the unapproachable light of his own essential glory Ti1 6:15. From that ineffable source of all being came forth the free fiat of creation. After that transcendent event, He who was from everlasting to everlasting may receive new names expressive of the various relations in which he stands to the universe of created being. But before this relation was established these names could have no existence or significance.
Neither this last nor any of the former distinctions affords any argument for diversity of authorship. They arise naturally out of the diversity of matter, and are such as may proceed from an intelligent author judiciously adapting his style and plan to the variety of his topics. At the same time, identity of authorship is not essential to the historical validity or the divine authority of the elementary parts that are incorporated by Moses into the book of Genesis. It is only unnecessary to multiply authorship without a cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: blessed: Exo 16:22-30, Exo 20:8-11, Exo 23:12, Exo 31:13-17, Exo 34:21, Exo 35:2, Exo 35:3; Lev 23:3, Lev 25:2, Lev 25:3; Deu 5:12-14; Neh 9:14, Neh 13:15-22; Pro 10:22; Isa 56:2-7, Isa 58:13, Isa 58:14; Jer 17:21-27; Eze 20:12; Mar 2:27; Luk 23:56; Heb 4:4-10
created and made: Heb. created to make
Geneva 1599
2:3 And God blessed the seventh day, and (c) sanctified it: because that in it he had rested from all his work which God created and made.
(c) Appointed it to be kept holy, that man might in it consider the excellency of his works and God's goodness toward him.
John Gill
2:3 And God blessed the seventh day, and sanctified it,.... A day in which he took delight and pleasure, having finished all his works, and resting from them, and looking over them as very good; and so he pronounced this day a good and happy day, and "sanctified" or appointed it in his mind to be a day separated from others, for holy service and worship; as it was with the Jews when they became a body of people, both civil and ecclesiastical: or this is all said by way of prolepsis or anticipation, as many things in this chapter are, many names of countries and rivers, by which being called in the times of Moses, are here given them, though they were not called by them so early, nor till many ages after: and according to Jarchi this passage respects future time, when God "blessed" this day with the manna, which descended on all the days of the week, an omer for a man, and on the sixth day double food; and he "sanctified" it with the manna which did not descend at all on that day: besides, these words may be read in a parenthesis, as containing an account of a fact that was done, not at the beginning of the world, and on the first seventh day of it; but of what had been done in the times of Moses, who wrote this, after the giving of the law of the sabbath; and this being given through his hands to the people of Israel, he takes this opportunity here to insert it, and very pertinently, seeing the reason why God then, in the times of Moses, blessed the sabbath day, and hallowed it, was, because he had rested on that day from all his works, Ex 20:11 and the same reason is given here, taken plainly out of that law which he had delivered to them:
because that in it he had rested from all his work, which God created and made; which shows, that this refers not to the same time when God blessed and hallowed the seventh day, which was done in the times of Moses, but to what had been long before, and was then given as a reason enforcing it; for it is not here said, as in the preceding verse, "he rested", but "had rested", even from the foundation of the world, when his works were finished, as in Heb 4:3 even what "he created to make" (e), as the words may be here rendered; which he created out of nothing, as he did the first matter, in order to make all things out of it, and put them in that order, and bring them to that perfection he did.
(e) "creavit ut faceret", V. L. "creaverat ut faceret", Pagninus, Montanus.
Robert Jamieson, A. R. Fausset and David Brown
2:3 blessed and sanctified the seventh day--a peculiar distinction put upon it above the other six days, and showing it was devoted to sacred purposes. The institution of the Sabbath is as old as creation, giving rise to that weekly division of time which prevailed in the earliest ages. It is a wise and beneficent law, affording that regular interval of rest which the physical nature of man and the animals employed in his service requires, and the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worship, and if it was necessary in a state of primeval innocence, how much more so now, when mankind has a strong tendency to forget God and His claims?
2:42:4: Ա՛յս է գիր արարածոց երկնի եւ երկրի, յաւուր յորում արա՛ր Աստուած զերկինս եւ զերկիր[12]։ [12] ՚Ի լուսանց մերումս ՚ի վերայ՝ յաւուր յորում, նշանակի՝ յորժամ եղեւ։
4 Այս է երկնքի ու երկրի արարչութեան պատմութիւնը: Այն օրը, երբ Աստուած ստեղծեց երկինքն ու երկիրը,
4 Ասոնք են երկնքի ու երկրի ծնունդները՝ անոնց ստեղծուած ատենը։
Այս [24]է գիր արարածոց`` երկնի եւ [25]երկրի յաւուր յորում արար Աստուած զերկինս եւ զերկիր:

2:4: Ա՛յս է գիր արարածոց երկնի եւ երկրի, յաւուր յորում արա՛ր Աստուած զերկինս եւ զերկիր[12]։
[12] ՚Ի լուսանց մերումս ՚ի վերայ՝ յաւուր յորում, նշանակի՝ յորժամ եղեւ։
4 Այս է երկնքի ու երկրի արարչութեան պատմութիւնը: Այն օրը, երբ Աստուած ստեղծեց երկինքն ու երկիրը,
4 Ասոնք են երկնքի ու երկրի ծնունդները՝ անոնց ստեղծուած ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Вот происхождение неба и земли, при сотворении их, в то время, когда Господь Бог создал землю и небо,
2:4 αὕτη ουτος this; he ἡ ο the βίβλος βιβλος book γενέσεως γενεσις nativity; manner of birth οὐρανοῦ ουρανος sky; heaven καὶ και and; even γῆς γη earth; land ὅτε οτε when ἐγένετο γινομαι happen; become ᾗ ος who; what ἡμέρᾳ ημερα day ἐποίησεν ποιεω do; make ὁ ο the θεὸς θεος God τὸν ο the οὐρανὸν ουρανος sky; heaven καὶ και and; even τὴν ο the γῆν γη earth; land
2:4 אֵ֣לֶּה ʔˈēlleh אֵלֶּה these תֹולְדֹ֧ות ṯôlᵊḏˈôṯ תֹּולֵדֹות generations הַ ha הַ the שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בְּ bᵊ בְּ in הִבָּֽרְאָ֑ם hibbˈārᵊʔˈām ברא create בְּ bᵊ בְּ in יֹ֗ום yˈôm יֹום day עֲשֹׂ֛ות ʕᵃśˈôṯ עשׂה make יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth וְ wᵊ וְ and שָׁמָֽיִם׃ šāmˈāyim שָׁמַיִם heavens
2:4. istae generationes caeli et terrae quando creatae sunt in die quo fecit Dominus Deus caelum et terramThese are the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth:
4. These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.
2:4. These are the generations of heaven and earth, when they were created, in the day when the Lord God made heaven and earth,
2:4. These [are] the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,
These [are] the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens:

4: Вот происхождение неба и земли, при сотворении их, в то время, когда Господь Бог создал землю и небо,
2:4
αὕτη ουτος this; he
ο the
βίβλος βιβλος book
γενέσεως γενεσις nativity; manner of birth
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
γῆς γη earth; land
ὅτε οτε when
ἐγένετο γινομαι happen; become
ος who; what
ἡμέρᾳ ημερα day
ἐποίησεν ποιεω do; make
ο the
θεὸς θεος God
τὸν ο the
οὐρανὸν ουρανος sky; heaven
καὶ και and; even
τὴν ο the
γῆν γη earth; land
2:4
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
תֹולְדֹ֧ות ṯôlᵊḏˈôṯ תֹּולֵדֹות generations
הַ ha הַ the
שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
הִבָּֽרְאָ֑ם hibbˈārᵊʔˈām ברא create
בְּ bᵊ בְּ in
יֹ֗ום yˈôm יֹום day
עֲשֹׂ֛ות ʕᵃśˈôṯ עשׂה make
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
וְ wᵊ וְ and
שָׁמָֽיִם׃ šāmˈāyim שָׁמַיִם heavens
2:4. istae generationes caeli et terrae quando creatae sunt in die quo fecit Dominus Deus caelum et terram
These are the generations of the heaven and the earth, when they were created, in the day that the Lord God made the heaven and the earth:
2:4. These are the generations of heaven and earth, when they were created, in the day when the Lord God made heaven and earth,
2:4. These [are] the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: «Вот происхождение неба и земли…» Это не что иное, как общий заголовок целого нового раздела библейской первоистории, начинающегося отсюда (2:4) и простирающегося до следующего подобного же заголовка (5:1). Доказательством этого служит как филологический анализ стоящего здесь еврейского слова toldoth, так и его библейское употребление, о чем у нас уже была речь выше (см. введение к кн. Бытия).

«в день…» День, о котором говорится здесь (славян. Библ.), это не обычные астрономические сутки, ибо здесь нет необходимого указания на утро и вечер, — а весь шестидневный период творения мира, как это ясно из контекста, в котором идет речь о творении всей вселенной, объединенной в понятиях «неба и земли». Лучший перевод этого места дает сирийская версия (Пешито), [ПЕШИТО — В I–II веке появился перевод Священных книг на сирийский язык под названием "Пешито", т. е. простой, верный. Для Православной Церкви эти два перевода ("Септуагинта" и "Пешито"), а для Римо-католиков еще перевод сделанный святым Иеронимом, так называемая "Вульгата" (общеупотребительный), являются безусловно более авторитетными, чем современный еврейский подлинник.] которая просто говорит «в то время», когда созданы были небо и земля…
Matthew Henry: Concise Commentary on the Whole Bible - 1706
4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, 5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. 6 But there went up a mist from the earth, and watered the whole face of the ground. 7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
In these verses, I. Here is a name given to the Creator which we have not yet met with, and that is Jehovah--the LORD, in capital letters, which are constantly used in our English translation to intimate that in the original it is Jehovah. All along, in the first chapter, he was called Elohim--a God of power; but now Jehovah Elohim--a God of power and perfection, a finishing God. As we find him known by his name Jehovah when he appeared to perform what he had promised (Exod. vi. 3), so now we have him known by that name, when he had perfected what he had begun. Jehovah is that great and incommunicable name of God which denotes his having his being of himself, and his giving being to all things; fitly therefore is he called by that name now that heaven and earth are finished.
II. Further notice taken of the production of plants and herbs, because they were made and appointed to be food for man, v. 5, 6. Here observe, 1. The earth did not bring forth its fruits of itself, by any innate virtue of its own but purely by the almighty power of God, which formed every plant and every herb before it grew in the earth. Thus grace in the soul, that plant of renown, grows not of itself in nature's soil, but is the work of God's own hands. 2. Rain also is the gift of God; it came not till the Lord God caused it to rain. If rain be wanted, it is God that withholds it; if rain come plentifully in its season, it is God that sends it; if it come in a distinguishing way, it is God that causeth it to rain upon one city and not upon another, Amos iv. 7. 3. Though God, ordinarily, works by means, yet he is not tied to them, but when he pleases he can do his own work without them. As the plants were produced before the sun was made, so they were before there was either rain to water the earth or man to till it. Therefore though we must not tempt God in the neglect of means, yet we must trust God in the want of means. 4. Some way or other God will take care to water the plants that are of his own planting. Though as yet there was no rain, God made a mist equivalent to a shower, and with it watered the whole face of the ground. Thus he chose to fulfil his purpose by the weakest means, that the excellency of the power might be of God. Divine grace descends like a mist, or silent dew, and waters the church without noise, Deut. xxxii. 2.
III. A more particular account of the creation of man, v. 7. Man is a little world, consisting of heaven and earth, soul and body. Now here we have an account of the origin of both and the putting of both together: let us seriously consider it, and say, to our Creator's praise, We are fearfully and wonderfully made, Ps. cxxxix. 14. Elihu, in the patriarchal age, refers to this history when he says (Job xxxiii. 6), I also am formed out of the clay, and (v. 4), The breath of the Almighty hath given me life, and (ch. xxxii. 8), There is a spirit in man. Observe then,
1. The mean origin, and yet the curious structure, of the body of man. (1.) The matter was despicable. He was made of the dust of the ground, a very unlikely thing to make a man of; but the same infinite power that made the world of nothing made man, its master-piece, of next to nothing. He was made of the dust, the small dust, such as is upon the surface of the earth. Probably, not dry dust, but dust moistened with the mist that went up, v. 6. He was not made of gold-dust, powder of pearl, or diamond dust, but common dust, dust of the ground. Hence he is said to be of the earth, choikos--dusty, 1 Cor. xv. 47. And we also are of the earth, for we are his offspring, and of the same mould. So near an affinity is there between the earth and our earthly parents that our mother's womb, out of which we were born, is called the earth (Ps. cxxxix. 15), and the earth, in which we must be buried, is called our mother's womb, Job i. 21. Our foundation is in the earth, Job iv. 19. Our fabric is earthly, and the fashioning of it like that of an earthen vessel, Job x. 9. Our food is out of the earth, Job xxviii. 5. Our familiarity is with the earth, Job xvii. 14. Our fathers are in the earth, and our own final tendency is to it; and what have we then to be proud of? (2.) Yet the Maker was great, and the make fine. The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said that they were created and made; but of man that he was formed, which denotes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word, a word (some think) borrowed from the potter's forming his vessel upon the wheel; for we are the clay, and God the potter, Isa. lxiv. 8. The body of man is curiously wrought, Ps. cxxxix. 15, 16. Materiam superabat opus--The workmanship exceeded the materials. Let us present our bodies to God as living sacrifices (Rom. xii. 1), as living temples (1 Cor. vi. 19), and then these vile bodies shall shortly be new-formed like Christ's glorious body, Phil. iii. 21.
2. The high origin and the admirable serviceableness of the soul of man. (1.) It takes its rise from the breath of heaven, and is produced by it. It was not made of the earth, as the body was; it is a pity then that it should cleave to the earth, and mind earthly things. It came immediately from God; he gave it to be put into the body (Eccl. xii. 7), as afterwards he gave the tables of stone of his own writing to be put into the ark, and the urim of his own framing to be put into the breast-plate. Hence God is not only the former but the Father of spirits. Let the soul which God has breathed into us breathe after him; and let it be for him, since it is from him. Into his hands let us commit our spirits, for from his hands we had them. (2.) It takes its lodging in a house of clay, and is the life and support of it. It is by it that man is a living soul, that is, a living man; for the soul is the man. The body would be a worthless, useless, loathsome carcase, if the soul did not animate it. To God that gave us these souls we must shortly give an account of them, how we have employed them, used them, proportioned them, and disposed of them; and if then it be found that we have lost them, though it were to gain the world, we shall be undone for ever. Since the extraction of the soul is so noble, and its nature and faculties are so excellent, let us not be of those fools that despise their own souls, by preferring their bodies before them, Prov. xv. 32. When our Lord Jesus anointed the blind man's eyes with clay perhaps he intimated that it was he who at first formed man out of the clay; and when he breathed on his disciples, saying, Receive you the Holy Ghost, he intimated that it was he who at first breathed into man's nostrils the breath of life. He that made the soul is alone able to new-make it.
The Garden of Eden.B. C. 4004.
Adam Clarke: Commentary on the Bible - 1831
2:4: In the day that the Lord God made, etc. - The word יהוה Yehovah is for the first time mentioned here. What it signifies see the note on Exo 34:5, Exo 34:6. Wherever this word occurs in the sacred writings we translate it Lord, which word is, through respect and reverence, always printed in capitals. Though our English term Lord does not give the particular meaning of the original word, yet it conveys a strong and noble sense. Lord is a contraction of the Anglo-Saxon, Hlaford, afterwards written Loverd, and lastly Lord, from bread; hence our word loaf, and ford, to supply, to give out. The word, therefore, implies the giver of bread, i.e., he who deals out all the necessaries of life. Our ancient English noblemen were accustomed to keep a continual open house, where all their vassals, and all strangers, had full liberty to enter and eat as much as they would; and hence those noblemen had the honorable name of lords, i.e., the dispensers of bread. There are about three of the ancient nobility who still keep up this honorable custom, from which the very name of their nobility is derived. We have already seen, Gen 1:1, with what judgment our Saxon ancestors expressed Deus, the Supreme Being, by the term God; and we see the same judgment consulted by their use of the term Lord to express the word Dominus, by which terms the Vulgate version, which they used, expresses Elohim and Jehovah, which we translate Lord God. God is the good Being, and Lord is the dispenser of bread, the giver of every good and perfect gift, who liberally affords the bread that perisheth to every man, and has amply provided the bread that endures unto eternal life for every human soul. With what propriety then does this word apply to the Lord Jesus, who is emphatically called the bread of life; the bread of God which cometh down from heaven, and which is given for the life of the world! Joh 6:33, Joh 6:48, Joh 6:51. What a pity that this most impressive and instructive meaning of a word in such general use were not more extensively known, and more particularly regarded! See the postscript to the general preface. I know that Mr. H. Tooke has endeavored to render this derivation contemptible; but this has little weight with me. I have traced it through the most accredited writers in Saxony and on Saxon affairs, and I am satisfied that this and this only, is its proper etymology and derivation.
Albert Barnes: Notes on the Bible - 1834
2:4
This verse is the title of the present section. It states the subject of which it treats - "the generations of the skies and the land." The generations are the posterity or the progress of events relating to the posterity of the party to whom the term is applied Gen 5:1; Gen 6:9; Gen 10:1; Gen 11:10; Gen 37:2. The development of events is here presented under the figure of the descendants of a parental pair; the skies and the land being the metaphorical progenitors of those events, which are brought about by their conjunct operation.
It then notes the date at which the new narrative commences. "In their being created." This is the first or general date; namely, after the primary creation and during the course of the secondary. As the latter occupied six days, some of the processes of nature began before these days had elapsed. Next, therefore, is the more special date - "in the day of Yahweh God's making land and skies." Now, on looking back at the preceding narrative, we observe that the skies were adjusted and named on the second day, and the land on the third. Both, therefore, were completed on the third day, which accordingly is the opening date of the second branch of the narrative.
The uniqueness of the present section, therefore, is, that it combines the creative with the preservative agency of God. Creation and progress here go hand in hand for a season. The narrative here, then, overlaps half the time of the former, and at the end of the chapter has not advanced beyond its termination.
אלהים יהוה yehovâ h 'ĕ lohı̂ ym "the Lord God." This phrase is here for the first time introduced. אלהים 'ĕ lohı̂ ym, as we have seen, is the generic term denoting God as the Everlasting, and therefore the Almighty, as he was before all worlds, and still continues to be, now that he is the sole object of supreme Rev_erence to all intelligent creatures. Yahweh is the proper name of God to man, self-existent himself, the author of existence to all persons and things, and manifesting his existence to those whom he has made capable of such knowledge.
Hence, the latter name is appropriate to the present stage of our narrative. God has become active in a way worthy of himself, and at the same time unique to his nature. He has put forth his creative power in calling the universe into existence. He has now reconstituted the skies and the land, clothed the latter with a new vegetation, and peopled it with a new animal kingdom. Especially has he called into being an inhabitant of this earth made in his own image, and therefore capable of understanding his works and holding conversation with himself. To man he has now come to be in certain acts by which he has discovered himself and his power. And to man he has accordingly become known by a name which signalizes that new creative process of which man forms a prominent part. Yahweh - he who causes the successive events of time to come to pass in the sight and in the interest of man - is a name the special significance of which will come out on future occasions in the history of the ways of God with man.
The union of these two divine names, then, indicates him who was before all things, and by whom now all things consist. It also implies that he who is now distinguished by the new name Jehovah (יהוה yehovâ h) is the same who was before called 'Elohiym. The combination of the names is specially suitable in a passage which records a concurrence of creation and development. The apposition of the two names is continued by the historian through this and the following chapter. The abstract and aboriginal name then gives way to the concrete and the historical.
The skies and the land at the beginning of the verse are given in order of their importance in nature, the skies being first as grander and higher than the land; at the end, in the order of their importance in the narrative, the land being before the skies, as the future scene of the events to be recorded.
This superscription, we see, presupposes the former document, as it alludes to the creation in general, and to the things made on the second and third days in particular, without directly narrating these events. This mode of referring to them implies that they were well known at the time of the narrator, either by personal observation or by testimony. Personal observation is out of the question in the present case. By the testimony of God, therefore, they were already known, and the preceding record is that testimony. The narrator of the second passage, therefore, even if not the same as that of the former, had to a moral certainty the first before his mind when composing the second.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: the generations: Gen 1:4, Gen 5:1, Gen 10:1, Gen 11:10, Gen 25:12, Gen 25:19, Gen 36:1, Gen 36:9; Exo 6:16; Job 38:28; Psa 90:1, Psa 90:2
Lord: Exo 15:3; Kg1 18:39; Ch2 20:6; Psa 18:31, Psa 86:10; Isa 44:6; Rev 1:4, Rev 1:8; Rev 11:17, Rev 16:5
Carl Friedrich Keil and Franz Delitzsch
2:4
The historical account of the world, which commences at the completion of the work of creation, is introduced as the "History of the heavens and the earth," and treats in three sections, (a) of the original condition of man in paradise (Gen 2:5-25); (b) of the fall (Gen 3); (c) of the division of the human race into two widely different families, so far as concerns their relation to God (Gen 4).
The words, "these are the tholedoth of the heavens and the earth when they were created," form the heading to what follows. This would never have been disputed, had not preconceived opinions as to the composition of Genesis obscured the vision of commentators. The fact that in every other passage, in which the formula "these (and these) are the tholedoth" occurs (viz., ten times in Genesis; also in Num 3:1; Ruth 4:18; 1Chron 1:29), it is used as a heading, and that in this passage the true meaning of תולדות precludes the possibility of its being an appendix to what precedes, fully decides the question. The word תולדות, which is only used in the plural, and never occurs except in the construct state or with suffixes, is a Hiphil noun from הוליד, and signifies literally the generation or posterity of any one, then the development of these generations or of his descendants; in other words, the history of those who are begotten or the account of what happened to them and what they performed. In no instance whatever is it the history of the birth or origin of the person named in the genitive, but always the account of his family and life. According to this use of the word, we cannot understand by the tholedoth of the heavens and the earth the account of the origin of the universe, since according to the biblical view the different things which make up the heavens and the earth can neither be regarded as generations or products of cosmogonic and geogonic evolutions, nor be classed together as the posterity of the heavens and the earth. All the creatures in the heavens and on earth were made by God, and called into being by His word, notwithstanding the fact that He caused some of them to come forth from the earth. Again, as the completion of the heavens and the earth with all their host has already been described in Gen 2:1-3, we cannot understand by "the heavens and the earth," in Gen 2:4, the primary material of the universe in its elementary condition (in which case the literal meaning of הוליד would be completely relinquished, and the "tholedoth of the heavens and the earth" be regarded as indicating this chaotic beginning as the first stage in a series of productions), but the universe itself after the completion of the creation, at the commencement of the historical development which is subsequently described. This places its resemblance to the other sections, commencing with "these are the generations," beyond dispute. Just as the tholedoth of Noah, for example, do not mention his birth, but contain his history and the birth of his sons; so the tholedoth of the heavens and the earth do not describe the origin of the universe, but what happened to the heavens and the earth after their creation. בּהבּראם does not preclude this, though we cannot render it "after they were created." For even if it were grammatically allowable to resolve the participle into a pluperfect, the parallel expressions in Gen 5:1-2, would prevent our doing so. As "the day of their creation" mentioned there, is not a day after the creation of Adam, but the day on which he was created; the same words, when occurring here, must also refer to a time when the heavens and the earth were already created: and just as in Gen 5:1 the creation of the universe forms the starting-point to the account of the development of the human race through the generations of Adam, and is recapitulated for that reason; so here the creation of the universe is mentioned as the starting-point to the account of its historical development, because this account looks back to particular points in the creation itself, and describes them more minutely as the preliminaries to the subsequent course of the world. הבראם is explained by the clause, "in the day that Jehovah God created the earth and the heavens." Although this clause is closely related to what follows, the simplicity of the account prevents our regarding it as the protasis of a period, the apodosis of which does not follow till Gen 2:5 or even Gen 2:7. The former is grammatically impossible, because in Gen 2:5 the noun stands first, and not the verb, as we should expect in such a case (cf. Gen 3:5). The latter is grammatically tenable indeed, since Gen 2:5, Gen 2:6, might be introduced into the main sentence as conditional clauses; but it is not probable, inasmuch as we should then have a parenthesis of most unnatural length. The clause must therefore be regarded as forming part of the heading. There are two points here that are worthy of notice: first, the unusual combination, "earth and heaven," which only occurs in Ps 148:13, and shows that the earth is the scene of the history about to commence, which was of such momentous importance to the whole world; and secondly, the introduction of the name Jehovah in connection with Elohim. That the hypothesis, which traces the interchange in the two names in Genesis to different documents, does not suffice to explain the occurrence of Jehovah Elohim in Gen 2:4-3:24, even the supporters of this hypothesis cannot possibly deny. Not only is God called Elohim alone in the middle of this section, viz., in the address to the serpent, a clear proof that the interchange of the names has reference to their different significations; but the use of the double name, which occurs here twenty times though rarely met with elsewhere, is always significant. In the Pentateuch we only find it in Ex 9:30; in the other books of the Old Testament, in 2Kings 7:22, 2Kings 7:25; 1Chron 17:16-17; 2Chron 6:41-42; Ps 84:8, Ps 84:11; and Ps 50:1, where the order is reversed; and in every instance it is used with peculiar emphasis, to give prominence to the fact that Jehovah is truly Elohim, whilst in Ps 50:1 the Psalmist advances from the general name El and Elohim to Jehovah, as the personal name of the God of Israel. In this section the combination Jehovah Elohim is expressive of the fact, that Jehovah is God, or one with Elohim. Hence Elohim is placed after Jehovah. For the constant use of the double name is not intended to teach that Elohim who created the world was Jehovah, but that Jehovah, who visited man in paradise, who punished him for the transgression of His command, but gave him a promise of victory over the tempter, was Elohim, the same God, who created the heavens and the earth.
The two names may be distinguished thus: Elohim, the plural of אלוהּ, which is only used in the loftier style of poetry, is an infinitive noun from אלהּ to fear, and signifies awe, fear, then the object of fear, the highest Being to be feared, like פּחד, which is used interchangeably with it in Gen 31:42, Gen 31:53, and מורא in Ps 76:12 (cf. Is 8:12-13). The plural is not used for the abstract, in the sense of divinity, but to express the notion of God in the fulness and multiplicity of the divine powers. It is employed both in a numerical, and also in an intensive sense, so that Elohim is applied to the (many) gods of the heathen as well as to the one true God, in whom the highest and absolute fulness of the divine essence is contained. In this intensive sense Elohim depicts the one true God as the infinitely great and exalted One, who created the heavens and the earth, and who preserves and governs every creature. According to its derivation, however, it is object rather than subject, so that in the plural form the concrete unity of the personal God falls back behind the wealth of the divine potencies which His being contains. In this sense, indeed, both in Genesis and the later, poetical, books, Elohim is used without the article, as a proper name for the true God, even in the mouth of the heathen (1Kings 4:7); but in other places, and here and there in Genesis, it occurs as an appellative with the article, by which prominence is given to the absoluteness of personality of God (Gen 5:22; Gen 6:9, etc.).
The name Jehovah, on the other hand, was originally a proper name, and according to the explanation given by God Himself to Moses (Ex 3:14-15), was formed from the imperfect of the verb הוה = היה. God calls Himself אהיח אשׁר אהיה, then more briefly אהיה, and then again, by changing the first person into the third, יהוה. From the derivation of this name from the imperfect, it follows that it was either pronounced יהוה or יהוה, and had come down from the pre-Mosaic age; for the form הוה had been forced out of the spoken language by היה even in Moses' time. The Masoretic pointing יהוה belongs to a time when the Jews had long been afraid to utter this name at all, and substituted אדני, the vowels of which therefore were placed as Keri, the word to be read, under the Kethib יהוה, unless יהוה stood in apposition to אדני, in which case the word was read אלהים and pointed יהוה (a pure monstrosity.)
(Note: For a fuller discussion of the meaning and pronunciation of the name Jehovah vid., Hengstenberg, Dissertations on the Pentateuch i. p. 213ff.; Oehler in Herzog's Cyclopaedia; and Hlemann in his Bibelstudien. The last, in common with Stier and others, decides in favour of the Masoretic pointing יהוה as giving the original pronunciation, chiefly on the ground of Rev_ 1:4 and Rev_ 1:5, Rev_ 1:8; but the theological expansion ὁ ὤν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος cannot be regarded as a philological proof of the formation of יהוה by the fusion of הוה, הוה, יהי into one word.)
This custom, which sprang from a misinterpretation of Lev 24:16, appears to have originated shortly after the captivity. Even in the canonical writings of this age the name Jehovah was less and less employed, and in the Apocrypha and the Septuagint version ὁ Κύριος (the Lord) is invariably substituted, a custom in which the New Testament writers follow the lxx (vid., Oehler).
If we seek for the meaning of יהוה, the expression אהיה אשׁר אהיה, in Ex 3:14, is neither to be rendered ἔσομαι ὃς ἔσοαι (Aq., Theodt.), "I shall be that I shall be" (Luther), nor "I shall be that which I will or am to be" (M. Baumgarten). Nor does it mean, "He who will be because He is Himself, the God of the future" (Hoffmann). For in names formed from the third person imperfect, the imperfect is not a future, but an aorist. According to the fundamental signification of the imperfect, names so formed point out a person as distinguished by a frequently or constantly manifested quality, in other words, they express a distinctive characteristic (vid., Ewald, 136; Gen 25:26; Gen 27:36, also Gen 16:11 and Gen 21:6). The Vulgate gives it correctly: ego sum qui sum, "I am who I am." "The repetition of the verb in the same form, and connected only by the relative, signifies that the being or act of the subject expressed in the verb is determined only by the subject itself" (Hoffmann). The verb היה signifies "to be, to happen, to become;" but as neither happening nor becoming is applicable to God, the unchangeable, since the pantheistic idea of a becoming God is altogether foreign to the Scriptures, we must retain the meaning "to be;" not forgetting, however, that as the Divine Being is not a resting, or, so to speak, a dead being, but is essentially living, displaying itself as living, working upon creation, and moving in the world, the formation of יהוה from the imperfect precludes the idea of abstract existence, and points out the Divine Being as moving, pervading history, and manifesting Himself in the world. So far then as the words אהיה אשר אהיה are condensed into a proper name in יהוה, and God, therefore, "is He who is," inasmuch as in His being, as historically manifested, He is the self-determining one, the name Jehovah, which we have retained as being naturalized in the ecclesiastical phraseology, though we are quite in ignorance of its correct pronunciation, "includes both the absolute independence of God in His historical movements," and "the absolute constancy of God, or the fact that in everything, in both words and deeds, He is essentially in harmony with Himself, remaining always consistent" (Oehler). The "I am who am," therefore, is the absolute I, the absolute personality, moving with unlimited freedom; and in distinction from Elohim (the Being to be feared), He is the personal God in His historical manifestation, in which the fulness of the Divine Being unfolds itself to the world. This movement of the person God in history, however, has reference to the realization of the great purpose of the creation, viz., the salvation of man. Jehovah therefore is the God of the history of salvation. This is not shown in the etymology of the name, but in its historical expansion. It was as Jehovah that God manifested Himself to Abram (Gen 15:7), when He made the covenant with him; and as this name was neither derived from an attribute of God, nor from a divine manifestation, we must trace its origin to a revelation from God, and seek it in the declaration to Abram, "I am Jehovah." Just as Jehovah here revealed Himself to Abram as the God who led him out of Ur of the Chaldees, to give him the land of Canaan for a possession, and thereby described Himself as the author of all the promises which Abram received at his call, and which were renewed to him and to his descendants, Isaac and Jacob; so did He reveal Himself to Moses (Ex 3) as the God of his fathers, to fulfil His promise to their seed, the people of Israel. Through these revelations Jehovah became a proper name for the God, who was working out the salvation of fallen humanity; and in this sense, not only is it used proleptically at the call of Abram (Gen 12), but transferred to the primeval times, and applied to all the manifestations and acts of God which had for their object the rescue of the human race from its fall, as well as to the special plan inaugurated in the call of Abram. The preparation commenced in paradise. To show this, Moses has introduced the name Jehovah into the history in the present chapter, and has indicated the identity of Jehovah with Elohim, not only by the constant association of the two names, but also by the fact that in the heading (Ex 3:4) he speaks of the creation described in Gen 1 as the work of Jehovah Elohim.
John Gill
2:4 These are the generations of the heavens and the earth, when they were created,.... That is, the above account, delivered in the preceding chapter, is a history of the production of the heavens and earth, and of all things in them; the creation of them being a kind of generation, and the day of their creation a sort of birthday; see Gen 5:1.
in the day that the Lord God made the earth, and the heavens; meaning not any particular day, not the first day, in which the heavens and the earth were created; but referring to the whole time of the six days, in which everything in them, and relating to them, were made. Here another name is added to God, his name "Jehovah", expressive of his being and perfections, particularly his eternity and immutability, being the everlasting and unchangeable "I am", which is, and was, and is to come: this name, according to the Jews, is not to be pronounced, and therefore they put the points of "Adonai", directing it so to be read; and these two names, "Jehovah Elohim", or "Adonai" and "Elohim", with them make the full and perfect name of God, and which they observe is here very pertinently given him, upon the perfection and completion of his works.
John Wesley
2:4 In these verses, 1. Here is a name given to the Creator, which we have not yet met with, Jehovah. The LORD in capital letters, is constantly used in our English translation, for Jehovah. This is that great and incommunicable name of God, which speaks his having his being of himself, and his giving being to all things. It properly means, He that was, and that is, and that is to come. 2. Further notice taken of the production of plants and herbs, because they were made to be food for man. 3. A more particular account of the creation of man, Gen 2:7. Man is a little world, consisting of heaven and earth, soul and body. Here we have all account of the original of both, and the putting of both together: The Lord God, the great fountain of being and power, formed man. Of the other creatures it is said, they were created and made; but of man, that he was formed, which notes a gradual process in the work with great accuracy and exactness. To express the creation of this new thing, he takes a new word: a word (some think) borrowed from the potter's forming his vessel upon the wheel. The body of man is curiously wrought. And the soul takes its rise from the breath of heaven. It came immediately from God; he gave it to be put into the body, Eccles 12:7 as afterwards he gave the tables of stone of his own writing to be put into the ark. 'Tis by it that man is a living soul, that is, a living man. The body would be a worthless, useless carcase, if the soul did not animate it.
Robert Jamieson, A. R. Fausset and David Brown
2:4 These are the generations of the heavens and of the earth--the history or account of their production. Whence did Moses obtain this account so different from the puerile and absurd fictions of the heathen? Not from any human source, for man was not in existence to witness it; not from the light of nature or reason, for though they proclaim the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator Himself could give this information, and therefore it is through faith we understand that the worlds were framed by the word of God (Heb 11:3).
2:52:5: Եւ զամենայն բանջար վայրի՝ մինչչեւ՛ լեալ էր ՚ի վերայ երկրի, եւ զամենայն խոտ վայրի մինչչեւ՛ բուսեալ էր, զի չեւ՛ եւս էր տեղացեալ ※ Տեառն Աստուծոյ ՚ի վերայ երկրի. եւ մարդ չէ՛ր՝ որ գործէր զերկիր[13]։ [13] Ոմանք. Տեղացեալ Տէր Աստուած ՚ի վերայ երկ՛՛։
5 երկրի վրայ դեռ ոչ մի տունկ չէր բուսել, դեռ ոչ մի դաշտային բոյս չէր աճել, որովհետեւ Տէր Աստուած անձրեւ չէր տեղացրել երկրի վրայ, եւ մարդ չկար, որ մշակէր հողը,
5 Երբ Տէր Աստուած երկիրն ու երկինքը ըրաւ, դեռ դաշտին բոլոր բոյսերը՝ երկրի վրայ չեղած եւ դաշտին բոլոր խոտը՝ դեռ չբուսած. քանզի Տէր Աստուած երկրի վրայ տակաւին անձրեւ բերած չէր ու գետինը մշակող մարդ չկար,
Եւ զամենայն բանջար վայրի` մինչչեւ լեալ էր ի վերայ երկրի, եւ զամենայն խոտ վայրի մինչչեւ բուսեալ էր, զի չեւ եւս էր տեղացեալ Տեառն Աստուծոյ ի վերայ երկրի. եւ մարդ չէր որ գործէր զերկիր:

2:5: Եւ զամենայն բանջար վայրի՝ մինչչեւ՛ լեալ էր ՚ի վերայ երկրի, եւ զամենայն խոտ վայրի մինչչեւ՛ բուսեալ էր, զի չեւ՛ եւս էր տեղացեալ ※ Տեառն Աստուծոյ ՚ի վերայ երկրի. եւ մարդ չէ՛ր՝ որ գործէր զերկիր[13]։
[13] Ոմանք. Տեղացեալ Տէր Աստուած ՚ի վերայ երկ՛՛։
5 երկրի վրայ դեռ ոչ մի տունկ չէր բուսել, դեռ ոչ մի դաշտային բոյս չէր աճել, որովհետեւ Տէր Աստուած անձրեւ չէր տեղացրել երկրի վրայ, եւ մարդ չկար, որ մշակէր հողը,
5 Երբ Տէր Աստուած երկիրն ու երկինքը ըրաւ, դեռ դաշտին բոլոր բոյսերը՝ երկրի վրայ չեղած եւ դաշտին բոլոր խոտը՝ դեռ չբուսած. քանզի Տէր Աստուած երկրի վրայ տակաւին անձրեւ բերած չէր ու գետինը մշակող մարդ չկար,
zohrab-1805▾ eastern-1994▾ western am▾
2:55: и всякий полевой кустарник, которого еще не было на земле, и всякую полевую траву, которая еще не росла, ибо Господь Бог не посылал дождя на землю, и не было человека для возделывания земли,
2:5 καὶ και and; even πᾶν πας all; every χλωρὸν χλωρος green ἀγροῦ αγρος field πρὸ προ before; ahead of τοῦ ο the γενέσθαι γινομαι happen; become ἐπὶ επι in; on τῆς ο the γῆς γη earth; land καὶ και and; even πάντα πας all; every χόρτον χορτος grass; plant ἀγροῦ αγρος field πρὸ προ before; ahead of τοῦ ο the ἀνατεῖλαι ανατελλω spring up; rise οὐ ου not γὰρ γαρ for ἔβρεξεν βρεχω shower; rain ὁ ο the θεὸς θεος God ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἄνθρωπος ανθρωπος person; human οὐκ ου not ἦν ειμι be ἐργάζεσθαι εργαζομαι work; perform τὴν ο the γῆν γη earth; land
2:5 וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole שִׂ֣יחַ śˈîₐḥ שִׂיחַ shrub הַ ha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field טֶ֚רֶם ˈṭerem טֶרֶם beginning יִֽהְיֶ֣ה yˈihyˈeh היה be בָ vā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field טֶ֣רֶם ṭˈerem טֶרֶם beginning יִצְמָ֑ח yiṣmˈāḥ צמח sprout כִּי֩ kˌî כִּי that לֹ֨א lˌō לֹא not הִמְטִ֜יר himṭˈîr מטר rain יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and אָדָ֣ם ʔāḏˈām אָדָם human, mankind אַ֔יִן ʔˈayin אַיִן [NEG] לַֽ lˈa לְ to עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
2:5. et omne virgultum agri antequam oreretur in terra omnemque herbam regionis priusquam germinaret non enim pluerat Dominus Deus super terram et homo non erat qui operaretur terramAnd every plant of the field before it spring up in the earth, and every herb of the ground before it grew: for the Lord God had not rained upon the earth; and there was not a man to till the earth.
5. And no plant of the field was yet in the earth, and no herb of the field had yet sprung up: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground;
2:5. and every sapling of the field, before it would rise up in the land, and every wild plant, before it would germinate. For the Lord God had not brought rain upon the earth, and there was no man to work the land.
2:5. And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and [there was] not a man to till the ground.
And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and [there was] not a man to till the ground:

5: и всякий полевой кустарник, которого еще не было на земле, и всякую полевую траву, которая еще не росла, ибо Господь Бог не посылал дождя на землю, и не было человека для возделывания земли,
2:5
καὶ και and; even
πᾶν πας all; every
χλωρὸν χλωρος green
ἀγροῦ αγρος field
πρὸ προ before; ahead of
τοῦ ο the
γενέσθαι γινομαι happen; become
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πάντα πας all; every
χόρτον χορτος grass; plant
ἀγροῦ αγρος field
πρὸ προ before; ahead of
τοῦ ο the
ἀνατεῖλαι ανατελλω spring up; rise
οὐ ου not
γὰρ γαρ for
ἔβρεξεν βρεχω shower; rain
ο the
θεὸς θεος God
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἄνθρωπος ανθρωπος person; human
οὐκ ου not
ἦν ειμι be
ἐργάζεσθαι εργαζομαι work; perform
τὴν ο the
γῆν γη earth; land
2:5
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
שִׂ֣יחַ śˈîₐḥ שִׂיחַ shrub
הַ ha הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
טֶ֚רֶם ˈṭerem טֶרֶם beginning
יִֽהְיֶ֣ה yˈihyˈeh היה be
בָ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֵ֥שֶׂב ʕˌēśev עֵשֶׂב herb
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
טֶ֣רֶם ṭˈerem טֶרֶם beginning
יִצְמָ֑ח yiṣmˈāḥ צמח sprout
כִּי֩ kˌî כִּי that
לֹ֨א lˌō לֹא not
הִמְטִ֜יר himṭˈîr מטר rain
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
אַ֔יִן ʔˈayin אַיִן [NEG]
לַֽ lˈa לְ to
עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
2:5. et omne virgultum agri antequam oreretur in terra omnemque herbam regionis priusquam germinaret non enim pluerat Dominus Deus super terram et homo non erat qui operaretur terram
And every plant of the field before it spring up in the earth, and every herb of the ground before it grew: for the Lord God had not rained upon the earth; and there was not a man to till the earth.
2:5. and every sapling of the field, before it would rise up in the land, and every wild plant, before it would germinate. For the Lord God had not brought rain upon the earth, and there was no man to work the land.
2:5. And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and [there was] not a man to till the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Все это вводное предложение служит к определению момента сотворения человека — специального предмета данного повествования. Таким путем бытописатель имеет в виду доказать глубокую древность человека и полное отсутствие всяких следов человеческого существования на земле раньше сотворения первой четы — Адама и Евы.

Эту свою мысль он проводит через общее изображение картины новосозданной земли перед моментом появления на ней человека, в которой он отмечает два главных признака: а) отсутствие всяких следов человеческой культуры и вообще продуктов возделывания поля) и б) наличие неблагоприятных атмосферических условий, делавших даже немыслимой никакую культуру и никакое человеческое существование. Все это, по мысли бытописателя, решительно устанавливало тот факт, что на земле, до сотворения Адама, не было культуры, а следовательно, не существовало и человека. Вот лучшее библейское опровержение рационалистических теорий преадамизма, т. е. мнения о существовании людей, предшествовавшем сотворению Адама.

«Господь Бог». Здесь мы впервые в еврейском тексте встречаемся со словом «Иегова», более правильный перевод которого будет «Сущий» (Исх 3:14). Это — преимущественное название Бога Завета, Бога Промыслителя и Искупителя (Быт 4:6; 6:3, 5, 8; 9:13, 15, 26; 24:40; 30:30; Исх 6:20; Чис 26:59: и в предпочтительном употр. у всех пророков). В этом смысле оно отличается от другого употребительного слова «Элогим», означающего Бога как всемогущего Творца вселенной. На основании этого различия божеских имен отрицательная критика («гипотеза записей», «фрагментарная теория», «гипотеза восполнений» и др.) хочет установить различие во времени происхождения различных отделов Библии (древнейших элогистических от позднейших иеговистических) и тем самым подорвать веру в подлинность Моисеева Пятикнижия. Но в настоящее время библейская наука все сильнее и тверже устанавливает факт глубокой древности сего божественного имени и тех отделов Библии, в которых оно употребляется; особенно драгоценную услугу в этом отношении оказывают библейские апологетические данные «халдейского генезиса» (см. об этом в диссертации А. Покровского «Библейское учение о первобытной религии», с. 424–427).
Adam Clarke: Commentary on the Bible - 1831
2:5: Every plant of the field before it was in the earth - It appears that God created every thing, not only perfect as it respects its nature, but also in a state of maturity, so that every vegetable production appeared at once in full growth; and this was necessary that man, when he came into being, might find every thing ready for his use.
Albert Barnes: Notes on the Bible - 1834
2:5
This verse corresponds to the second verse of the preceding narrative. It describes the field or arable land in the absence of certain conditions necessary to the progress of vegetation. Plant and herb here comprise the whole vegetable world. Plants and herbs of the field are those which are to be found in the open land. A different statement is made concerning each.
Not a plant of the field was yet in the land. - Here it is to be remembered that the narrative has Rev_erted to the third day of the preceding creation. At first sight, then, it might be supposed that the vegetable species were not created at the hour of that day to which the narrative refers. But it is not stated that young trees were not in existence, but merely that plants of the field were not yet in the land. Of the herbs it is only said that they had not yet sent forth a bud or blade. And the actual existence of both trees and herbs is implied in what follows. The reasons for the state of things above described are the lack of rain to water the soil, and of man to cultivate it. These would only suffice for growth if the vegetable seeds, at least, were already in existence. Now, the plants were made before the seeds Gen 1:11-12, and therefore the first full-grown and seed-bearing sets of each kind were already created. Hence, we infer that the state of things described in the text was this: The original trees were confined to a center of vegetation, from which it was intended that they should spread in the course of nature. At the present juncture, then, there was not a tree of the field, a tree of propagation, in the land; and even the created trees had not sent down a single root of growth into the land. And if they had dropped a seed, it was only on the land, and not in the land, as it had not yet struck root.
And not an herb of the field yet grew. - The herbage seems to have been more widely diffused than the trees. Hence, it is not said that they were not in the land, as it is said of field trees. But at the present moment not an herb had exhibited any signs of growth or sent forth a single blade beyond the immediate product of creative power.
Rain upon the land - and man to till it, were the two needs that retarded vegetation. These two means of promoting vegetable growth differed in their importance and in their mode of application. Moisture is absolutely necessary, and where it is supplied in abundance the shifting wind will in the course of time waft the seed. The browsing herds will aid in the same process of diffusion. Man comes in merely as an auxiliary to nature in preparing the soil and depositing the seeds and plants to the best advantage for rapid growth and abundant fruitfulness. The narrative, as usual, notes only the chief things. Rain is the only source of vegetable sap; man is the only intentional cultivator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: plant: Gen 1:12; Psa 104:14
had not: Job 5:10, Job 38:26-28; Psa 65:9-11, Psa 135:7; Jer 14:22; Mat 5:45; Heb 6:7
to till: Gen 3:23, Gen 4:2, Gen 4:12
Carl Friedrich Keil and Franz Delitzsch
2:5
The account in vv. 5-25 is not a second, complete and independent history of the creation, nor does it contain mere appendices to the account in Gen 1; but it describes the commencement of the history of the human race. This commencement includes not only a complete account of the creation of the first human pair, but a description of the place which God prepared for their abode, the latter being of the highest importance in relation to the self-determination of man, with its momentous consequences to both earth and heaven. Even in the history of the creation man takes precedence of all other creatures, as being created in the image of God and appointed lord of all the earth, though he is simply mentioned there as the last and highest link in the creation. To this our present account is attached, describing with greater minuteness the position of man in the creation, and explaining the circumstances which exerted the greatest influence upon his subsequent career. These circumstances were-the formation of man from the dust of the earth and the divine breath of life; the tree of knowledge in paradise; the formation of the woman, and the relation of the woman to the man. Of these three elements, the first forms the substratum to the other two. Hence the more exact account of the creation of Adam is subordinated to, and inserted in, the description of paradise (Gen 2:7). In Gen 2:5 and Gen 2:6, with which the narrative commences, there is an evident allusion to paradise: "And as yet there was (arose, grew) no shrub of the field upon the earth, and no herb of the field sprouted; for Jehovah El had not caused it to rain upon the earth, and there was no man to till the ground; and a mist arose from the earth and watered the whole surface of the ground." היה in parallelism with צמח means to become, to arise, to proceed. Although the growth of the shrubs and sprouting of the herbs are represented here as dependent upon the rain and the cultivation of the earth by man, we must not understand the words as meaning that there was neither shrub nor herb before the rain and dew, or before the creation of man, and so draw the conclusion that the creation of the plants occurred either after or contemporaneously with the creation of man, in direct contradiction to Gen 1:11-12. The creation of the plants is not alluded to here at all, but simply the planting of the garden in Eden. The growing of the shrubs and sprouting of the herbs is different from the creation or first production of the vegetable kingdom, and relates to the growing and sprouting of the plants and germs which were called into existence by the creation, the natural development of the plants as it had steadily proceeded ever since the creation. This was dependent upon rain and human culture; their creation was not. Moreover, the shrub and herb of the field do not embrace the whole of the vegetable productions of the earth. It is not a fact that the field is used in the second section in the same sense as the earth in the first." שׂדה is not "the widespread plain of the earth, the broad expanse of land," but a field of arable land, soil fit for cultivation, which forms only a part of the "earth" or "ground." Even the "beast of the field" in Gen 2:19 and Gen 3:1 is not synonymous with the "beast of the earth" in Gen 1:24-25, but is a more restricted term, denoting only such animals as live upon the field and are supported by its produce, whereas the "beast of the earth" denotes all wild beasts as distinguished from tame cattle and reptiles. In the same way, the "shrub of the field" consists of such shrubs and tree-like productions of the cultivated land as man raises for the sake of their fruit, and the "herb of the field," all seed-producing plants, both corn and vegetables, which serve as food for man and beast. - The mist (אד, vapour, which falls as rain, Job 36:27) is correctly regarded by Delitzsch as the creative beginning of the rain (המטיר) itself, from which we may infer, therefore, that it rained before the flood.
Geneva 1599
2:5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to (d) rain upon the earth, and [there was] not a man to till the ground.
(d) God only opens the heavens and shuts them, he sends drought and rain according to his good pleasure.
John Gill
2:5 And every plant of the field, before it was in the earth,.... That is, God made it, even he who made the heavens and the earth; for these words depend upon the preceding, and are in close connection with them; signifying that the plants of the field, which were made out of the earth on the third day, were made before any were planted in it, or any seed was sown therein from whence they could proceed, and therefore must be the immediate production of divine power:
and every herb of the field before it grew: those at once sprung up in perfection out of the earth, before there were any that budded forth, and grew up by degrees to perfection, as herbs do now:
for the Lord God had not caused it to rain upon the earth: so that the production of plants and herbs in their first formation could not be owing to that; since on the third day, when they were made, there was no sun to exhale and draw up the waters into the clouds, in order to be let down again in showers of rain:
and there was not a man to till the ground; who was not created till the sixth day, and therefore could have no concern in the cultivation of the earth, and of the plants and herbs in it; but these were the produce of almighty power, without the use of any means: some Jewish writers (f), by the plant and herb of the field, mystically understand the first and second Messiah, for they sometimes feign two; see Is 4:2.
(f) Zohar in Gen. fol. 32. 4.
Robert Jamieson, A. R. Fausset and David Brown
2:5 rain, mist--(See on Gen 1:11).
2:62:6: Բայց աղբիւր ելանէր յերկրէ՝ եւ ոռոգանէր զամենայն երեսս երկրի։
6 բայց աղբիւր էր բխում երկրից եւ ոռոգում ողջ երկիրը:
6 Հապա երկրէն շոգի կ’ելլէր ու գետնին բոլոր երեսը կը ջրէր։
Բայց [26]աղբեւր ելանէր յերկրէ եւ ոռոգանէր զամենայն երեսս երկրի:

2:6: Բայց աղբիւր ելանէր յերկրէ՝ եւ ոռոգանէր զամենայն երեսս երկրի։
6 բայց աղբիւր էր բխում երկրից եւ ոռոգում ողջ երկիրը:
6 Հապա երկրէն շոգի կ’ելլէր ու գետնին բոլոր երեսը կը ջրէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: но пар поднимался с земли и орошал все лице земли.
2:6 πηγὴ πηγη well; fountain δὲ δε though; while ἀνέβαινεν αναβαινω step up; ascend ἐκ εκ from; out of τῆς ο the γῆς γη earth; land καὶ και and; even ἐπότιζεν ποτιζω give a drink; water πᾶν πας all; every τὸ ο the πρόσωπον προσωπον face; ahead of τῆς ο the γῆς γη earth; land
2:6 וְ wᵊ וְ and אֵ֖ד ʔˌēḏ אֵד [uncertain] יַֽעֲלֶ֣ה yˈaʕᵃlˈeh עלה ascend מִן־ min- מִן from הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִשְׁקָ֖ה hišqˌā שׁקה give drink אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole פְּנֵֽי־ pᵊnˈê- פָּנֶה face הָֽ hˈā הַ the אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
2:6. sed fons ascendebat e terra inrigans universam superficiem terraeBut a spring rose out the earth, watering all the surface of the earth.
6. but there went up a mist from the earth, and watered the whole face of the ground.
2:6. But a fountain ascended from the earth, irrigating the entire surface of the land.
2:6. But there went up a mist from the earth, and watered the whole face of the ground.
But there went up a mist from the earth, and watered the whole face of the ground:

6: но пар поднимался с земли и орошал все лице земли.
2:6
πηγὴ πηγη well; fountain
δὲ δε though; while
ἀνέβαινεν αναβαινω step up; ascend
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐπότιζεν ποτιζω give a drink; water
πᾶν πας all; every
τὸ ο the
πρόσωπον προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
2:6
וְ wᵊ וְ and
אֵ֖ד ʔˌēḏ אֵד [uncertain]
יַֽעֲלֶ֣ה yˈaʕᵃlˈeh עלה ascend
מִן־ min- מִן from
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִשְׁקָ֖ה hišqˌā שׁקה give drink
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
פְּנֵֽי־ pᵊnˈê- פָּנֶה face
הָֽ hˈā הַ the
אֲדָמָֽה׃ ʔᵃḏāmˈā אֲדָמָה soil
2:6. sed fons ascendebat e terra inrigans universam superficiem terrae
But a spring rose out the earth, watering all the surface of the earth.
2:6. But a fountain ascended from the earth, irrigating the entire surface of the land.
2:6. But there went up a mist from the earth, and watered the whole face of the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «но пар поднимается от земли…» В славянской Библии, следующей тексту LXX, стоит «источник»; но в еврейском тексте находится слово эд, более точный перевод которого и дается нашим русским текстом — «пар, туман», как толкуют его и таргумы Ионафана и Онкелоса.
Adam Clarke: Commentary on the Bible - 1831
2:6: There went up a mist - This passage appears to have greatly embarrassed many commentators. The plain meaning seems to be this, that the aqueous vapours, ascending from the earth, and becoming condensed in the colder regions of the atmosphere, fell back upon the earth in the form of dews, and by this means an equal portion of moisture was distributed to the roots of plants, etc. As Moses had said, Gen 2:5, that the Lord had not caused it to rain upon the earth, he probably designed to teach us, in Gen 2:6, how rain is produced, viz., by the condensation of the aqueous vapors, which are generally through the heat of the sun and other causes raised to a considerable height in the atmosphere, where, meeting with cold air, the watery particles which were before so small and light that they could float in the air, becoming condensed, i.e., many drops being driven into one, become too heavy to be any longer suspended, and then, through their own gravity, fall down in the form which we term rain.
Albert Barnes: Notes on the Bible - 1834
2:6
As in the former narrative, so here, the remaining part of the chapter is employed in recording the removal of the two hinderances to vegetation. The first of these is removed by the institution of the natural process by which rain is produced. The atmosphere had been adjusted so far as to admit of some light. But even on the third day a dense mass of clouds still shut out the heavenly bodies from view. But on the creation of plants the Lord God caused it to rain on the land. This is described in the verse before us. "A mist went up from the land." It had been ascending from the steaming, reeking land ever since the waters retired into the hollows. The briny moisture which could not promote vegetation is dried up. And now he causes the accumulated masses of cloud to burst forth and dissolve themselves in copious showers. Thus, "the mist watered the whole face of the soil." The face of the sky is thereby cleared, and on the following day the sun shone forth in all his cloudless splendor and fostering warmth.
On the fourth day, then, a second process of nature commenced. The bud began to swell, the tender blade to peep forth and assume its tint of green, the gentle breeze to agitate the full-sized plants, the first seeds to be shaken off and wafted to their resting-place, the first root to strike into the ground, and the first shoot to rise towards the sky.
This enables us to determine with some degree of probability the Season of the year when the creation took place. If we look to the ripe fruit on the first trees we presume that the season is autumn. The scattering of the seeds, the falling of the rains, and the need of a cultivator intimated in the text, point to the same period. In a genial climate the process of vegetation has its beginnings at the falling of the early rains. Man would be naturally led to gather the abundant fruit which fell from the trees, and thus, even unwittingly provide a store for the unbearing period of the year. It is probable, moreover, that he was formed in a region where vegetation was little interrupted by the coldest season of the year. This would be most favorable to the preservation of life in his state of primeval inexperience.
These presumptions are in harmony with the numeration of the months at the deluge Gen 7:11, and with the outgoing and the turn of the year at autumn Exo 23:16; Exo 34:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: there went up a mist: or, a mist which went up, Gen 2:6
John Gill
2:6 But there went up a mist from the earth,.... After the waters had been drained off from it, and it was warmed by the body of light and heat created on the first day, which caused a vapour, which went up as a mist, and descended:
and watered the whole face of the ground; or earth, and so supplied the place of rain, until that was given: though rather the words may be rendered disjunctively, "or there went up" (g); that is, before a mist went up, when as yet there was none; not so much as a mist to water the earth, and plants and herbs were made to grow; and so Saadiah reads them negatively, "nor did a mist go up"; there were no vapours exhaled to form clouds, and produce rain, and yet the whole earth on the third day was covered with plants and herbs; and this is approved of by Kimchi and Ben Melech.
(g) "aut vapor ascendens", Junius & Tremellius.
2:72:7: Եւ ստեղծ ※ Տէր Աստուած զմարդն հող յերկրէ. եւ փչեաց յերեսս նորա շո՛ւնչ կենդանի, եւ եղեւ մարդն յոգի կենդանի։
7 Տէր Աստուած մարդուն ստեղծեց երկրի հողից, նրա դէմքին կենդանութեան շունչ փչեց, եւ մարդն եղաւ կենդանի էակ:
7 Տէր Աստուած գետնին հողէն շինեց մարդը եւ անոր ռնգունքներէն կենդանութեան շունչ փչեց ու մարդը կենդանի հոգի եղաւ։
Եւ ստեղծ Տէր Աստուած զմարդն հող յերկրէ. եւ փչեաց [27]յերեսս նորա շունչ կենդանի, եւ եղեւ մարդն յոգի կենդանի:

2:7: Եւ ստեղծ ※ Տէր Աստուած զմարդն հող յերկրէ. եւ փչեաց յերեսս նորա շո՛ւնչ կենդանի, եւ եղեւ մարդն յոգի կենդանի։
7 Տէր Աստուած մարդուն ստեղծեց երկրի հողից, նրա դէմքին կենդանութեան շունչ փչեց, եւ մարդն եղաւ կենդանի էակ:
7 Տէր Աստուած գետնին հողէն շինեց մարդը եւ անոր ռնգունքներէն կենդանութեան շունչ փչեց ու մարդը կենդանի հոգի եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: И создал Господь Бог человека из праха земного, и вдунул в лице его дыхание жизни, и стал человек душею живою.
2:7 καὶ και and; even ἔπλασεν πλασσω contrive; form ὁ ο the θεὸς θεος God τὸν ο the ἄνθρωπον ανθρωπος person; human χοῦν χους.1 dust ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even ἐνεφύσησεν εμφυσαω blow in / on εἰς εις into; for τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him πνοὴν πνοη breath ζωῆς ζωη life; vitality καὶ και and; even ἐγένετο γινομαι happen; become ὁ ο the ἄνθρωπος ανθρωπος person; human εἰς εις into; for ψυχὴν ψυχη soul ζῶσαν ζαω live; alive
2:7 וַ wa וְ and יִּיצֶר֩ yyîṣˌer יצר shape יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind עָפָר֙ ʕāfˌār עָפָר dust מִן־ min- מִן from הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil וַ wa וְ and יִּפַּ֥ח yyippˌaḥ נפח blow בְּ bᵊ בְּ in אַפָּ֖יו ʔappˌāʸw אַף nose נִשְׁמַ֣ת nišmˈaṯ נְשָׁמָה breath חַיִּ֑ים ḥayyˈîm חַיִּים life וַֽ wˈa וְ and יְהִ֥י yᵊhˌî היה be הָֽ hˈā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind לְ lᵊ לְ to נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul חַיָּֽה׃ ḥayyˈā חַי alive
2:7. formavit igitur Dominus Deus hominem de limo terrae et inspiravit in faciem eius spiraculum vitae et factus est homo in animam viventemAnd the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul.
7. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2:7. And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul.
2:7. And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul:

7: И создал Господь Бог человека из праха земного, и вдунул в лице его дыхание жизни, и стал человек душею живою.
2:7
καὶ και and; even
ἔπλασεν πλασσω contrive; form
ο the
θεὸς θεος God
τὸν ο the
ἄνθρωπον ανθρωπος person; human
χοῦν χους.1 dust
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐνεφύσησεν εμφυσαω blow in / on
εἰς εις into; for
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
πνοὴν πνοη breath
ζωῆς ζωη life; vitality
καὶ και and; even
ἐγένετο γινομαι happen; become
ο the
ἄνθρωπος ανθρωπος person; human
εἰς εις into; for
ψυχὴν ψυχη soul
ζῶσαν ζαω live; alive
2:7
וַ wa וְ and
יִּיצֶר֩ yyîṣˌer יצר shape
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
עָפָר֙ ʕāfˌār עָפָר dust
מִן־ min- מִן from
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
וַ wa וְ and
יִּפַּ֥ח yyippˌaḥ נפח blow
בְּ bᵊ בְּ in
אַפָּ֖יו ʔappˌāʸw אַף nose
נִשְׁמַ֣ת nišmˈaṯ נְשָׁמָה breath
חַיִּ֑ים ḥayyˈîm חַיִּים life
וַֽ wˈa וְ and
יְהִ֥י yᵊhˌî היה be
הָֽ hˈā הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
לְ lᵊ לְ to
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
חַיָּֽה׃ ḥayyˈā חַי alive
2:7. formavit igitur Dominus Deus hominem de limo terrae et inspiravit in faciem eius spiraculum vitae et factus est homo in animam viventem
And the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul.
2:7. And then the Lord God formed man from the clay of the earth, and he breathed into his face the breath of life, and man became a living soul.
2:7. And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Чтобы яснее установить связь этого стиха с предыдущими следует в начале его поставить слово «тогда», после чего весь этот период примет вполне законченный и определенный вид в следующей форме: «в то время, когда были уже созданы небо и земля, но еще не появлялось никаких полевых растений и хлебных злаков, так как не было дождя, не существовало еще человека, но над всей землей висел густой туман, — тогда-то Господь Бог и сотворил человека».

«Господь Бог…» Здесь, как и во многих последующих отделах Библии (3:1:9: и др.), оба спорных (конечно, только с точки зрения рационалистов) величания Бога Иегова и Элогим (с евр. яз.) соединены вместе, чем устраняется всякая мысль об их коренном различии, как то силятся доказать враги Библии (т. е. представители отрицательной, рационалистической критики).

«И создал Господь Бог человека из праха земного…» Факт создания человека уже упоминался раньше (1:27) в истории творения мира, но именно только упоминался в этой общей истории мироздания, в качестве составной ее части; здесь же он подробно передается в виде особого, самостоятельного предмета повествования. «Упомянув в начале II гл. о том, что было уже сказано, Моисей обширно излагает то, чего не было досказано», — говорит святой Ефрем Сирин в своем толковании на это место.

Самая мысль о создании человека, — собственно внешней оболочки человека, или его тела, из земли, или по более близкому к подлиннику — «из праха земли», обща многим местам как ветхозаветного, так и новозаветного Священного Писания (Быт 3:19; 18:27; Иов 10:9; 25:6; Пс 29:10; 102:14; 118:73; 138:14–16; Еккл 3:20; 12:7; Сир 17:1; 1: Кор 15: 47–49; 2: Кор 5:1–4: и пр.). В создании тела человека из земной персти заключена идея о сродстве человека со всей видимой природой, ближайшим образом с животным царством, возникшим по творческому мановению из той же самой земли (1:24).

С другой стороны, в признаке материальности физической природы человека дана мысль о ее разрушимости или смертности. Все это, по словам Иоанна Златоуста, преподает прекрасный нравственный урок смирения: «чтобы в самом образе нашего творения преподать нам всегдашний урок не мечтать о себе выше меры, для этого Моисей и повествует обо всем с такою тщательностью и говорит: «создал Господь Бог человека из праха земного» (Беседа на кн. Бытия XIII, Спб. 1898: г., 103: с.).

«и вдунул в лице его дыхание жизни…» Или, «вдунул в ноздри его дыхание жизней». Как предшествующее образование тела человека из земли, так и настоящее одухотворение его Богом нельзя понимать в грубо чувственном смысле: в том виде, что скачала будто бы Бог вылепил из глины фигуру человека, а затем взял ее в руки и дунул на нее. Все подобные места, по совету блаженного Феодорита, должно истолковывать «богоприлично» (qeoprepwV), т. е. сообразно с величием, святостью и духовностью Бога. В частности, и настоящее место надлежит изъяснять так, что внешний облик человека возник из земли по творческому глаголу Всемогущего. Идея, лежащая в основе всего библейского рассказа о творении человека, состоит в намерении выставить человека как связь двух миров — мира видимого, физического и невидимого, духовного, и представить его как царя природы и образ самого Бога на земле, и утвердить истину бессмертия человеческой души; язык же, которым выражена такая отвлеченно-возвышенная идея, — это язык образов и картин, на котором только в подобных случаях и мыслило древнейшее человечество. Самая же мысль о том, что человек причастен к божественной жизни, находит себе параллели и в других местах Священного Писания Иов 33:4; Еккл 12:7; Деян 17:25: и др.).

«и стал человек душею живою…» Соединение высшего божественного начала (дыхания Божья) с низшем материальным (прахом от земли) дало в результате человека как живую душу, т. е. как сознательную личность, одаренную разумом и свободной волей. Но вместе с тем человек, эта «живая душа» бесконечно отличается от Бога, Который есть «дух животворящий» (1: Кор 15:45) и относится к нему, как бледная копия — к своему несравненному оригиналу.

Описание рая.
Adam Clarke: Commentary on the Bible - 1831
2:7: God formed man of the dust - In the most distinct manner God shows us that man is a compound being, having a body and soul distinctly, and separately created; the body out of the dust of the earth, the soul immediately breathed from God himself. Does not this strongly mark that the soul and body are not the same thing? The body derives its origin from the earth, or as עפר aphar implies, the dust; hence because it is earthly it is decomposable and perishable. Of the soul it is said, God breathed into his nostrils the breath of life; נשמת חיים nishmath chaiyim, the breath of Lives, i.e., animal and intellectual. While this breath of God expanded the lungs and set them in play, his inspiration gave both spirit and understanding.
Albert Barnes: Notes on the Bible - 1834
2:7
The second obstacle to the favorable progress of the vegetable kingdom is now removed. "And the Lord God formed the man of dust from the soil." This account of the origin of man differs from the former on account of the different end the author has in view. There his creation as an integral whole is recorded with special reference to his higher nature by which he was suited to hold communion with his Maker, and exercise dominion over the inferior creation. Here his constitution is described with marked regard to his adaptation to be the cultivator of the soil. He is a compound of matter and mind. His material part is dust from the soil, out of which he is formed as the potter moulds the vessel out of the clay. He is אדם 'ā dā m "Adam," the man of the soil, ארמה 'ă dā mâ h "adamah." His mission in this respect is to draw out the capabilities of the soil to support by its produce the myriads of his race.
His mental part is from another source. "And breathed into his nostrils the breath of life." The word נשׁמה neshā mâ h is invariably applied to God or man, never to any irrational creature. The "breath of life" is special to this passage. It expresses the spiritual and principal element in man, which is not formed, but breathed by the Creator into the physical form of man. This rational part is that in which he bears the image of God, and is suited to be his vicegerent on earth. As the earth was prepared to be the dwelling, so was the body to be the organ of that breath of life which is his essence, himself.
And the man became a living soul. - This term "living soul" is also applied to the water and land animals Gen 1:20-21, Gen 1:24. As by his body he is allied to earth and by his soul to heaven, so by the vital union of these he is associated with the whole animal kingdom, of which he is the constituted sovereign. This passage, therefore, aptly describes him as he is suited to dwell and rule on this earth. The height of his glory is yet to come out in his relation to the future and to God.
The line of narrative here reaches a point of repose. The second lack of the teeming soil is here supplied. The man to till the ground is presented in that form which exhibits his fitness for this appropriate and needful task. We are therefore at liberty to go back for another train of events which is essential to the progress of our narrative.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: formed man: Psa 100:3, Psa 139:14, Psa 139:15; Isa 64:8
of the dust: Heb. the dust of, etc
dust: Gen 3:19, Gen 3:23; Job 4:19, Job 33:6; Psa 103:14; Ecc 3:7, Ecc 3:20, Ecc 12:7; Isa 64:8; Rom 9:20; Co1 15:47; Co2 4:7, Co2 5:1
and breathed: Job 27:3, Job 33:4; Joh 20:22; Act 17:25
nostrils: Gen 7:22; Ecc 3:21; Isa 2:22
a living: Num 16:22, Num 27:16; Pro 20:27; Zac 12:1; Co1 15:45; Heb 12:9
Carl Friedrich Keil and Franz Delitzsch
2:7
"Then Jehovah God formed man from dust of the ground." עפר is the accusative of the material employed (Ewald and Gesenius). The Vav consec. imperf. in Gen 2:7, Gen 2:8, Gen 2:9, does not indicate the order of time, or of thought; so that the meaning is not that God planted the garden in Eden after He had created Adam, nor that He caused the trees to grow after He had planted the garden and placed the man there. The latter is opposed to Gen 2:15; the former is utterly improbable. The process of man's creation is described minutely here, because it serves to explain his relation to God and to the surrounding world. He was formed from dust (not de limo terrae, from a clod of the earth, for עפר is not a solid mass, but the finest part of the material of the earth), and into his nostril a breath of life was breathed, by which he became an animated being. Hence the nature of man consists of a material substance and an immaterial principle of life. "The breath of life," i.e., breath producing life, does not denote the spirit by which man is distinguished form the animals, or the soul of man from that of the beasts, but only the life-breath (vid., 3Kings 17:17). It is true, נשׁמה generally signifies the human soul, but in Gen 7:22 חיּים נשׁמת־רוּח is used of men and animals both; and should any one explain this, on the ground that the allusion is chiefly to men, and the animals are connected per zeugma, or should he press the ruach attached, and deduce from this the use of neshamah in relation to men and animals, there are several passages in which neshamah is synonymous with ruach (e.g., Is 42:5; Job 32:8; Job 33:4), or חיים רוח applied to animals (Gen 6:17; Gen 7:15), or again neshamah used as equivalent to nephesh (e.g., (Josh 10:40, cf. Josh 10:28, Josh 10:30, Josh 10:32). For neshamah, the breathing, πνοή, is "the ruach in action" (Auberlen). Beside this, the man formed from the dust became, through the breathing of the "breath of life," a חיּה נפשׁ, an animated, and as such a living being; an expression which is also applied to fishes, birds, and land animals (Gen 1:20-21, Gen 1:24, Gen 1:30), and there is no proof of pre-eminence on the part of man. As חיּה נפשׁ, ψυχὴ ζῶσα, does not refer to the soul merely, but to the whole man as an animated being, so נשׁמה does not denote the spirit of man as distinguished from body and soul. On the relation of the soul to the spirit of man nothing can be gathered from this passage; the words, correctly interpreted, neither show that the soul is an emanation, an exhalation of the human spirit, nor that the soul was created before the spirit and merely received its life from the latter. The formation of man from dust and the breathing of the breath of life we must not understand in a mechanical sense, as if God first of all constructed a human figure from dust, and then, by breathing His breath of life into the clod of earth which he had shaped into the form of a man, made it into a living being. The words are to be understood θεοπρεπῶς. By an act of divine omnipotence man arose from the dust; and in the same moment in which the dust, by virtue of creative omnipotence, shaped itself into a human form, it was pervaded by the divine breath of life, and created a living being, so that we cannot say the body was earlier than the soul. The dust of the earth is merely the earthly substratum, which was formed by the breath of life from God into an animated, living, self-existent being. When it is said, "God breathed into his nostril the breath of life," it is evident that this description merely gives prominence to the peculiar sign of life, viz., breathing; since it is obvious, that what God breathed into man could not be the air which man breathes; for it is not that which breathes, but simply that which is breathed. Consequently, breathing into the nostril can only mean, that "God, through His own breath, produced and combined with the bodily form that principle of life, which was the origin of all human life, and which constantly manifests its existence in the breath inhaled and exhaled through the nose" (Delitzsch, Psychol. p. 62). Breathing, however, is common to both man and beast; so that this cannot be the sensuous analogon of the supersensuous spiritual life, but simply the principle of the physical life of the soul. Nevertheless the vital principle in man is different from that in the animal, and the human soul from the soul of the beast. This difference is indicated by the way in which man received the breath of life from God, and so became a living soul. "The beasts arose at the creative word of God, and no communication of the spirit is mentioned even in Gen 2:19; the origin of their soul was coincident with that of their corporeality, and their life was merely the individualization of the universal life, with which all matter was filled in the beginning by the Spirit of God.
On the other hand, the human spirit is not a mere individualization of the divine breath which breathed upon the material of the world, or of the universal spirit of nature; nor is his body merely a production of the earth when stimulated by the creative word of God. The earth does not bring forth his body, but God Himself puts His hand to the work and forms him; nor does the life already imparted to the world by the Spirit of God individualize itself in him, but God breathes directly into the nostrils of the one man, in the whole fulness of His personality, the breath of life, that in a manner corresponding to the personality of God he may become a living soul" (Delitzsch). This was the foundation of the pre-eminence of man, of his likeness to God and his immortality; for by this he was formed into a personal being, whose immaterial part was not merely soul, but a soul breathed entirely by God, since spirit and soul were created together through the inspiration of God. As the spiritual nature of man is described simply by the act of breathing, which is discernible by the senses, so the name which God gives him (Gen 5:2) is founded upon the earthly side of his being: Adam, from אדמה (adamah), earth, the earthly element, like homo from humus, or from χαμά, χαμαί, χαμᾶθεν, to guard him from self-exaltation, not from the red colour of his body, since this is not a distinctive characteristic of man, but common to him and to many other creatures. The name man (Mensch), on the other hand, from the Sanskrit mânuscha, manuschja, from man to think, manas = mens, expresses the spiritual inwardness of our nature.
Geneva 1599
2:7 And the LORD God formed man (e) [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
(e) He shows what man's body was created from, to the intent that man should not glory in the excellency of his own nature.
John Gill
2:7 And the Lord God formed man of the dust of the ground,.... Not of dry dust, but, as Josephus (h) says, of red earth macerated, or mixed with water; the like notion Hesiod (i) has; or out of clay, as in Job 33:6 hence a word is made use of, translated "formed", which is used of the potter that forms his clay into what shape he pleases: the original matter of which man was made was clay; hence the clay of Prometheus (k) with the Heathens; and God is the Potter that formed him, and gave him the shape he has, see Is 64:8, there are two "jods", it is observed, in the word, which is not usual; respecting, as Jarchi thinks, the formation of man for this world, and for the resurrection of the dead; but rather the two fold formation of body and soul, the one is expressed here, and the other in the following clause: and this, as it shows the mighty power of God in producing such a creature out of the dust of the earth, so it serves to humble the pride of man, when he considers he is of the earth, earthy, dust, and ashes, is dust, and to dust he must return.
And breathed into his nostrils the breath of life; which in that way entered into his body, and quickened it, which before was a lifeless lump of clay, though beautifully shapen: it is in the plural number, the "breath of lives" (l), including the vegetative, sensitive, and rational life of man. And this was produced not with his body, as the souls of brutes were, and was produced by the breath of God, as theirs were not; nor theirs out of the earth, as his body was: and these two different productions show the different nature of the soul and body of man, the one is material and mortal, the other immaterial and immortal:
and man became a living soul; or a living man, not only capable of performing the functions of the animal life, of eating, drinking, walking, &c. but of thinking, reasoning, and discoursing as a rational creature.
(h) Antiqu. l. 1. c. 1. (i) Opera & dies, ver. 60. (k) Martial. l. 10. Epigram. 38. (l) Heb. "spiraculum vitarum", Pareus.
Robert Jamieson, A. R. Fausset and David Brown
2:7 Here the sacred writer supplies a few more particulars about the first pair.
formed--had FORMED MAN OUT OF THE DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bones, consists of the very same elements as the soil which forms the crust of the earth and the limestone that lies embedded in its bowels. But from that mean material what an admirable structure has been reared in the human body (Ps 139:14).
the breath of life--literally, of lives, not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties.
breathed into his nostrils the breath of life--not that the Creator literally performed this act, but respiration being the medium and sign of life, this phrase is used to show that man's life originated in a different way from his body--being implanted directly by God (Eccles 12:7), and hence in the new creation of the soul Christ breathed on His disciples (Jn 20:22).
2:82:8: Եւ տնկեաց Աստուած զդրախտն յԵդեմ ընդ արեւելս, եւ եդ անդ զմարդն զոր ստեղծ[14]։ [14] Ոմանք. Եւ տնկեաց Տէր Աստուած զդրախտն Եդեմ ընդ։
8 Աստուած դրախտ տնկեց Եդեմում՝ արեւելեան կողմը, եւ այնտեղ դրեց իր ստեղծած մարդուն:
8 Եւ Տէր Աստուած արեւելեան կողմը՝ Եդեմի մէջ՝ պարտէզ տնկեց ու իր շինած մարդը հոն դրաւ։
Եւ տնկեաց [28]Աստուած զդրախտն`` յԵդեմ ընդ արեւելս, եւ եդ անդ զմարդն զոր ստեղծ:

2:8: Եւ տնկեաց Աստուած զդրախտն յԵդեմ ընդ արեւելս, եւ եդ անդ զմարդն զոր ստեղծ[14]։
[14] Ոմանք. Եւ տնկեաց Տէր Աստուած զդրախտն Եդեմ ընդ։
8 Աստուած դրախտ տնկեց Եդեմում՝ արեւելեան կողմը, եւ այնտեղ դրեց իր ստեղծած մարդուն:
8 Եւ Տէր Աստուած արեւելեան կողմը՝ Եդեմի մէջ՝ պարտէզ տնկեց ու իր շինած մարդը հոն դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: И насадил Господь Бог рай в Едеме на востоке, и поместил там человека, которого создал.
2:8 καὶ και and; even ἐφύτευσεν φυτευω plant κύριος κυριος lord; master ὁ ο the θεὸς θεος God παράδεισον παραδεισος paradise ἐν εν in Εδεμ εδεμ down; by ἀνατολὰς ανατολη springing up; east καὶ και and; even ἔθετο τιθημι put; make ἐκεῖ εκει there τὸν ο the ἄνθρωπον ανθρωπος person; human ὃν ος who; what ἔπλασεν πλασσω contrive; form
2:8 וַ wa וְ and יִּטַּ֞ע yyiṭṭˈaʕ נטע plant יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) גַּן־ gan- גַּן garden בְּ bᵊ בְּ in עֵ֖דֶן ʕˌēḏen עֵדֶן Eden מִ mi מִן from קֶּ֑דֶם qqˈeḏem קֶדֶם front וַ wa וְ and יָּ֣שֶׂם yyˈāśem שׂים put שָׁ֔ם šˈām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָצָֽר׃ yāṣˈār יצר shape
2:8. plantaverat autem Dominus Deus paradisum voluptatis a principio in quo posuit hominem quem formaveratAnd the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed.
8. And the LORD God planted a garden eastward, in Eden; and there he put the man whom he had formed.
2:8. Now the Lord God had planted a Paradise of enjoyment from the beginning. In it, he placed the man whom he had formed.
2:8. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.
And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed:

8: И насадил Господь Бог рай в Едеме на востоке, и поместил там человека, которого создал.
2:8
καὶ και and; even
ἐφύτευσεν φυτευω plant
κύριος κυριος lord; master
ο the
θεὸς θεος God
παράδεισον παραδεισος paradise
ἐν εν in
Εδεμ εδεμ down; by
ἀνατολὰς ανατολη springing up; east
καὶ και and; even
ἔθετο τιθημι put; make
ἐκεῖ εκει there
τὸν ο the
ἄνθρωπον ανθρωπος person; human
ὃν ος who; what
ἔπλασεν πλασσω contrive; form
2:8
וַ wa וְ and
יִּטַּ֞ע yyiṭṭˈaʕ נטע plant
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
גַּן־ gan- גַּן garden
בְּ bᵊ בְּ in
עֵ֖דֶן ʕˌēḏen עֵדֶן Eden
מִ mi מִן from
קֶּ֑דֶם qqˈeḏem קֶדֶם front
וַ wa וְ and
יָּ֣שֶׂם yyˈāśem שׂים put
שָׁ֔ם šˈām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָצָֽר׃ yāṣˈār יצר shape
2:8. plantaverat autem Dominus Deus paradisum voluptatis a principio in quo posuit hominem quem formaverat
And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed.
2:8. Now the Lord God had planted a Paradise of enjoyment from the beginning. In it, he placed the man whom he had formed.
2:8. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Сотворив первого человека, Бог не оставляет его на произвол судьбы, а промышляет о нем; это прежде всего и выражается в том, что Он водворяет его в особо приготовленном, лучшем пункте земли, «в саду Едемском» (gan Eden по-еврейски), или в «раю сладости» по греческому и славянскому текстам. Такая разница произошла от того, что LXX еврейское слово Eden, означающее собственное имя страны, приняли за созвучное с ним нарицательное, которое и перевели словом «удовольствие или сладость». Равным образом и еврейское слово gan, что значит место, огороженное решеткой, оттуда «сад» (Втор 11:10; Ис 51:3; Иер 31:8–9), LXX заменили греческим словом paradeisoV, взятым в свою очередь из персидского языка и означающим земляной или каменный вал, окружающий место прогулки, оттуда и самое это место, т. е. «сад или парк». В других местах Библии рай называется «садом Божиим» (Быт 13:10; Иез 28:13; 31:8), или «садом Едема» (2:15; 3:23–24; Иоил 2:3), или же, наконец, — просто «Едем» (Иез 31:9: и др.).

«на восток…» Некоторые из библейских переводов это географическое указание заменяют хронологическим, переводя еврейский термин миккедем (miqqedem) словом «в начале» (Вульгата, Акита, Симмах, Феодотион). Но греческий, сирийский и оба наших перевода правильнее передают — «на востоке», ибо и в других местах Библии данный термин обычно обозначает собою место, а не время (Быт 3:24; 4:16). Страна Едем, которую, по указанию других священных книг (Ис 37:12; Иез 27:23), должно искать вблизи Месопотамии в бассейне Тигра и Евфрата, действительно лежала на востоке от Палестины, место, в котором жил и действовал автор Пятикнижия, где он записал и это божественное откровение о рае.

«и поместил там человека…» Следовательно, первый человек был сотворен вне рая, куда он был введен лишь впоследствии.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. 9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 10 And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. 11 The name of the first is Pison: that is it which compasseth the whole land of Havilah, where there is gold; 12 And the gold of that land is good; there is bdellium and the onyx stone. 13 And the name of the second river is Gihon: the same is it that compasseth the whole land of Ethiopia. 14 And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. 15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
Man consisting of body and soul, a body made out of the earth and a rational immortal soul the breath of heaven, we have, in these verses, the provision that was made for the happiness of both; he that made him took care to make him happy, if he could but have kept himself so and known when he was well off. That part of man by which he is allied to the world of sense was made happy; for he was put in the paradise of God: that part by which he is allied to the world of spirits was well provided for; for he was taken into covenant with God. Lord, what is man that he should be thus dignified--man that is a worm! Here we have,
I. A description of the garden of Eden, which was intended for the mansion and demesne of this great lord, the palace of this prince. The inspired penman, in this history, writing for the Jews first, and calculating his narratives for the infant state of the church, describes things by their outward sensible appearances, and leaves us, by further discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Spiritual things were strong meat, which they could not yet bear; but he writes to them as unto carnal, 1 Cor. iii. 1. Therefore he does not so much insist upon the happiness of Adam's mind as upon that of his outward state. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things than the heavenly things themselves, Heb. ix. 23. Observe,
1. The place appointed for Adam's residence was a garden; not an ivory house nor a palace overlaid with gold, but a garden, furnished and adorned by nature, not by art. What little reason have men to be proud of stately and magnificent buildings, when it was the happiness of man in innocency that he needed none! As clothes came in with sin, so did houses. The heaven was the roof of Adam's house, and never was any roof so curiously ceiled and painted. The earth was his floor, and never was any floor so richly inlaid. The shadow of the trees was his retirement; under them were his dining-rooms, his lodging-rooms, and never were any rooms so finely hung as these: Solomon's, in all their glory, were not arrayed like them. The better we can accommodate ourselves to plain things, and the less we indulge ourselves with those artificial delights which have been invented to gratify men's pride and luxury, the nearer we approach to a state of innocency. Nature is content with a little and that which is most natural, grace with less, but lust with nothing.
2. The contrivance and furniture of this garden were the immediate work of God's wisdom and power. The Lord God planted this garden, that is, he had planted it--upon the third day, when the fruits of the earth were made. We may well suppose to have been the most accomplished place for pleasure and delight that ever the sun saw, when the all-sufficient God himself designed it to be the present happiness of his beloved creature, man, in innocency, and a type and a figure of the happiness of the chosen remnant in glory. No delights can be agreeable nor satisfying to a soul but those that God himself has provided and appointed for it; no true paradise, but of God's planting. The light of our own fires, and the sparks of our own kindling, will soon leave us in the dark, Isa. l. 11. The whole earth was now a paradise compared with what it is since the fall and since the flood; the finest gardens in the world are a wilderness compared with what the whole face of the ground was before it was cursed for man's sake: yet that was not enough; God planted a garden for Adam. God's chosen ones shall have distinguishing favours shown them.
3. The situation of this garden was extremely sweet. It was in Eden, which signifies delight and pleasure. The place is here particularly pointed out by such marks and bounds as were sufficient, I suppose, when Moses wrote, to specify the place to those who knew that country; but now, it seems, the curious cannot satisfy themselves concerning it. Let it be our care to make sure a place in the heavenly paradise, and then we need not perplex ourselves with a search after the place of the earthly paradise. It is certain that, wherever it was, it had all desirable conveniences, and (which never any house nor garden on earth was) without any inconvenience. Beautiful for situation, the joy and the glory of the whole earth, was this garden: doubtless it was earth in its highest perfection.
4. The trees with which this garden was planted. (1.) It had all the best and choicest trees in common with the rest of the ground. It was beautiful and adorned with every tree that, for its height or breadth, its make or colour, its leaf or flower, was pleasant to the sight and charmed the eye; it was replenished and enriched with every tree that yielded fruit grateful to the taste and useful to the body, and so good for food. God, as a tender Father, consulted not only Adam's profit, but his pleasure; for there is a pleasure consistent with innocency, nay, there is a true and transcendent pleasure in innocency. God delights in the prosperity of his servants, and would have them easy; it is owing to themselves if they be uneasy. When Providence puts us into an Eden of plenty and pleasure, we ought to serve him with joyfulness and gladness of heart, in the abundance of the good things he gives us. But, (2.) It had two extraordinary trees peculiar to itself; on earth there were not their like. [1.] There was the tree of life in the midst of the garden, which was not so much a memorandum to him of the fountain and author of his life, nor perhaps any natural means to preserve or prolong life; but it was chiefly intended to be a sign and seal to Adam, assuring him of the continuance of life and happiness, even to immortality and everlasting bliss, through the grace and favour of his Maker, upon condition of his perseverance in this state of innocency and obedience. Of this he might eat and live. Christ is now to us the tree of life (Rev. ii. 7; xxii. 2), and the bread of life, John vi. 48, 53. [2.] There was the tree of the knowledge of good and evil, so called, not because it had any virtue in it to beget or increase useful knowledge (surely then it would not have been forbidden), but, First, Because there was an express positive revelation of the will of God concerning this tree, so that by it he might know moral good and evil. What is good? It is good not to eat of this tree. What is evil? It is evil to eat of this tree. The distinction between all other moral good and evil was written in the heart of man by nature; but this, which resulted from a positive law, was written upon this tree. Secondly, Because, in the event, it proved to give Adam an experimental knowledge of good by the loss of it and of evil by the sense of it. As the covenant of grace has in it, not only Believe and be saved, but also, Believe not and be damned (Mark xvi. 16), so the covenant of innocency had in it, not only "Do this and live," which was sealed and confirmed by the tree of life, but, "Fail and die," which Adam was assured of by this other tree: "Touch it at your peril;" so that, in these two trees, God set before him good and evil, the blessing and the curse, Deut. xxx. 19. These two trees were as two sacraments.
5. The rivers with which this garden was watered, v. 10-14. These four rivers (or one river branched into four streams) contributed much both to the pleasantness and the fruitfulness of this garden. The land of Sodom is said to be well watered every where, as the garden of the Lord, ch. xiii. 10. Observe, That which God plants he will take care to keep watered. The trees of righteousness are set by the rivers, Ps. i. 3. In the heavenly paradise there is a river infinitely surpassing these; for it is a river of the water of life, not coming out of Eden, as this, but proceeding out of the throne of God and of the Lamb (Rev. xxii. 1), a river that makes glad the city of our God, Ps. xlvi. 4. Hiddekel and Euphrates are rivers of Babylon, which we read of elsewhere. By these the captive Jews sat down and wept, when they remembered Sion (Ps. cxxxvii. 1); but methinks they had much more reason to weep (and so have we) at the remembrance of Eden. Adam's paradise was their prison; such wretched work has sin made. Of the land of Havilah it is said (v. 12), The gold of that land is good, and there is bdellium and the onyx-stone: surely this is mentioned that the wealth of which the land of Havilah boasted might be as foil to that which was the glory of the land of Eden. Havilah had gold, and spices, and precious stones; but Eden had that which was infinitely better, the tree of life, and communion with God. So we may say of the Africans and Indians: "They have the gold, but we have the gospel. The gold of their land is good, but the riches of ours are infinitely better."
II. The placing of man in this paradise of delight, v. 15, where observe,
1. How God put him in possession of it: The Lord God took the man, and put him into the garden of Eden; so v. 8, 15. Note here, (1.) Man was made out of paradise; for, after God had formed him, he put him into the garden: he was made of common clay, not of paradise-dust. He lived out of Eden before he lived in it, that he might see that all the comforts of his paradise-state were owing to God's free grace. He could not plead a tenant-right to the garden, for he was not born upon the premises, nor had any thing but what he received; all boasting was hereby for ever excluded. (2.) The same God that was the author of his being was the author of his bliss; the same hand that made him a living soul planted the tree of life for him, and settled him by it. He that made us is alone able to make us happy; he that is the former of our bodies and the Father of our spirits, he, and none but he, can effectually provide for the felicity of both. (3.) It adds much to the comfort of any condition if we have plainly seen God going before us and putting us into it. If we have not forced providence, but followed it, and taken the hints of direction it has given us, we may hope to find a paradise where otherwise we could not have expected it. See Ps. xlvii. 4.
2. How God appointed him business and employment. He put him there, not like Leviathan into the waters, to play therein, but to dress the garden and to keep it. Paradise itself was not a place of exemption from work. Note, here, (1.) We were none of us sent into the world to be idle. He that made us these souls and bodies has given us something to work with; and he that gave us this earth for our habitation has made us something to work on. If a high extraction, or a great estate, or a large dominion, or perfect innocency, or a genius for pure contemplation, or a small family, could have given a man a writ of ease, Adam would not have been set to work; but he that gave us being has given us business, to serve him and our generation, and to work out our salvation: if we do not mind our business, we are unworthy of our being and maintenance. (2.) Secular employments will vary well consist with a state of innocency and a life of communion with God. The sons and heirs of heaven, while they are here in this world, have something to do about this earth, which must have its share of their time and thoughts; and, if they do it with an eye to God, they are as truly serving him in it as when they are upon their knees. (3.) The husbandman's calling is an ancient and honourable calling; it was needful even in paradise. The garden of Eden, though it needed not to be weeded (for thorns and thistles were not yet a nuisance), yet must be dressed and kept. Nature, even in its primitive state, left room for the improvements of art and industry. It was a calling fit for a state of innocency, making provision for life, not for lust, and giving man an opportunity of admiring the Creator and acknowledging his providence: while his hands were about his trees, his heart might be with his God. (4.) There is a true pleasure in the business which God calls us to, and employs us in. Adam's work was so far from being an allay that it was an addition to the pleasures of paradise; he could not have been happy if he had been idle: it is still a law, He that will not work has no right to eat, 2 Thess. iii. 10; Prov. xxvii. 23.
III. The command which God gave to man in innocency, and the covenant he then took him into. Hitherto we have seen God as man's powerful Creator and his bountiful Benefactor; now he appears as his Ruler and Lawgiver. God put him into the garden of Eden, not to live there as he might list, but to be under government. As we are not allowed to be idle in this world, and to do nothing, so we are not allowed to be wilful, and do what we please. When God had given man a dominion over the creatures, he would let him know that still he himself was under the government of his Creator.
Adam Clarke: Commentary on the Bible - 1831
2:8: A garden eastward in Eden - Though the word עדן Eden signifies pleasure or delight, it is certainly the name of a place. See Gen 4:16; Kg2 19:12; Isa 37:12; Eze 27:23; Amo 1:5. And such places probably received their name from their fertility, pleasant situation, etc. In this light the Septuagint have viewed it, as they render the passage thus: Εφυτευσεν ὁ Θεος παραδεισον εν Εδεν, God planted a paradise in Eden. Hence the word paradise has been introduced into the New Testament, and is generally used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit; the gardens of Adonis, a word which is evidently derived from the Hebrew עדן Eden; and hence the origin of sacred gardens or enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek; in Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. The Mohammedans say that God created the Jennet al Ferdoos, the garden of paradise, from light, and the prophets and wise men ascend thither. Wilmet places it after the root farada, to separate, especially a person or place, for the purposes of devotion, but supposes it to be originally a Persian word, vox originis Persicae quam in sua lingua conservarunt Armeni. As it is a word of doubtful origin, its etymology is uncertain.
Albert Barnes: Notes on the Bible - 1834
2:8: - XI. The Garden
8. גן gan "garden, park," παράδεισος paradeisos, "an enclosed piece of ground." עדן ‛ ē den "Eden, delight." קדם qedem "fore-place, east; foretime."
11. פישׁון pı̂ yshô n Pishon; related: "flow over, spread, leap." חוילה chă vı̂ ylâ h Chavilah. חול chô l "sand." חבל chebel "region."
12. בדלם bedolam, ἄνθραξ anthrax, "carbuncle," (Septuagint) Βδέλλιον bdellion, a gum of eastern countries, Arabia, India, Media (Josephus, etc.). The pearl (Kimchi). שׁהם sohā m πράσινος prasinos, "leeklike," perhaps the beryl (Septuagint), ὄνυξ onux, "onyx, sardonyx," a precious stone of the color of the nail (Jerome).
13. גיחון gı̂ ychô n Gichon; related: "break forth." כוּשׁ kû sh Kush; r. "heap, gather?"
14. חדקל דגלא dı̂ glā' chı̂ ddeqel Dijlah, "Tigris." חדק chā d, "be sharp. rapidus," פרת perat Frat, Euphrates. The "sweet or broad stream." Old Persian, "frata," Sanskrit, "prathu," πλατύς platus.
This paragraph describes the planting of the garden of Eden, and determines its situation. It goes back, therefore, as we conceive, to the third day, and runs parallel with the preceding passage.

2:8
And the Lord God planted a garden in Eden to the east. - It is evident that the order of thought is here observed. For the formation of man with special allusion to his animal nature immediately suggests the means by which his physical needs are to be supplied. The order of time is an open question so far as the mere conjunction of the sentences is concerned. It can only be determined by other considerations.
Here, then, the writer either relates a new creation of trees for the occasion, or Rev_erts to the occurrences of the third day. But though in the pRev_ious verses he declares the field to be without timber, yet in the account of the third day the creation of trees is recorded. Now, it is unnecessary, and therefore unreasonable, to assume two creations of trees at so short an interval of time. In the former paragraph the author advanced to the sixth day, in order to lay before his readers without any interruption the means by which the two conditions of vegetative progress were satisfied. This brings man into view, and his appearance gives occasion to speak of the means by which his needs were supplied.
For this purpose, the author drops the thread of events following the creation of man, and Rev_erts to the third day. He describes more particularly what was then done. A center of vegetation was chosen for the trees, from which they were to be propagated by seed over the land. This central spot is called a garden or park. It is situated in a region which is distinguished by its name as a land of delight. It is said, as we understand, to be in the eastern quarter of Eden. For the word מקדם mı̂ qedem "on the east" is most simply explained by referring to some point indicated in the text. There are two points to which it may here refer - the place where the man was created, and the country in which the garden was placed. But the man was not created at this time, and, moreover, the place of his creation is not indicated; and hence, we must refer to the country in which the garden was placed.
And put there the man whom he had formed. - The writer has still the formation of man in thought, and therefore proceeds to state that he was thereupon placed in the garden which had been prepared for his reception, before going on to give a description of the garden. This verse, therefore, forms a transition from the field and its cultivator to the garden and its inhabitants.
Without the pRev_ious document concerning the creation, however, it could not have been certainly known that a new line of narrative was taken up in this verse. Neither could we have discovered what was the precise time of the creation of the trees. Hence, this verse furnishes a new proof that the present document was composed, not as an independent production, but as a continuation of the former.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: a garden: Gen 13:10; Eze 28:13, Eze 31:8, Eze 31:9; Joe 2:3
eastward: Gen 3:24, Gen 4:16; Kg2 19:12; Eze 27:23, Eze 31:16, Eze 31:18
put the: Gen 2:15
Carl Friedrich Keil and Franz Delitzsch
2:8
The abode, which God prepared for the first man, was a "garden in Eden," also called "the garden of Eden" (Gen 2:15; Gen 3:23-24; Joel 2:3), or Eden (Is 51:3; Ezek 28:13; Ezek 31:9). Eden (עדן, i.e., delight) is the proper name of a particular district, the situation of which is described in Gen 2:10.; but it must not be confounded with the Eden of Assyria (4Kings 19:12, etc.) and Coelesyria (Amos 1:5), which is written with double seghol. The garden (lit., a place hedged round) was to the east, i.e., in the eastern portion, and is generally called Paradise from the Septuagint version, in which the word is rendered παράδεισος. This word, according to Spiegel, was derived from the Zendic pairi-daêza, a hedging round, and passed into the Hebrew in the form פּרדּס (Song 4:13; Eccles 2:5; Neh 2:8), a park, probably through the commercial relations which Solomon established with distant countries. In the garden itself God caused all kinds of trees to grow out of the earth; and among them were tow, which were called "the tree of life" and "the tree of knowledge of good and evil," on account of their peculiar significance in relation to man (see Gen 2:16 and Gen 3:22). הדּעת, an infinitive, as Jer 22:16 shows, has the article here because the phrase ורע טוב דעת is regarded as one word, and in Jeremiah from the nature of the predicate.
Geneva 1599
2:8 And the LORD God planted a garden eastward in (f) Eden; and there he put the man whom he had formed.
(f) This was the name of a place, as some think in Mesopotamia, most pleasant and abundant in all things.
John Gill
2:8 And the Lord God planted a garden eastward in Eden,.... Or "had planted" (m), for this was not now done after the formation of man, but before; and so the word translated "eastward" may be rendered, as it is by some, "before" (n): for the plain meaning is, that God had planted a garden before he made man, even on the third day, when all herbs, and plants, and trees were produced out of the earth. The whole world was as a garden, in comparison of what it is now since the fall: what then must this spot of ground, this garden be, which was separated and distinguished from the rest, and the more immediate plantation of God, and therefore is called the garden of the Lord, Gen 13:10 and which Plato (o) calls "Jove's garden?" This garden was planted in the country of Eden, so called very probably from its being a very pleasant and delightful country; and though it is not certain, and cannot be said exactly where it was, yet it seems to be a part of Mesopotamia, since it is more than once mentioned with Haran, which was in that country, 4Kings 19:12 and since it was by the rivers Tigris and Euphrates, when they were become one stream, which ran through this country, and parted again at this garden; and the country there, as Herodotus (p) says, is the most fruitful he ever saw; and it seems to be much better to place it here than in Armenia, where the fountain of these rivers is said to be: so Tournefort (q) thinks it lay in the country, or plain of the three churches (or Ejmiadzit), in Armenia, about twenty French leagues distant from the heads of Euphrates and Araxes, and near as many from the Phasis, a country exceeding pleasant and fruitful. A very learned man (r) is of opinion, that the garden of Eden was in the land of Judea to the east, by the lake of Gennesaret or Tiberias, and the lake of Asphaltites, called the Dead sea, and takes in, in its compass, the famous valley, or the great plain, and the plains of Jericho, and great part of Galilee, and all that tract which Jordan flows by, from Gennesaret to the country of Sodom; and he takes the river Jordan to be , "the river of Eden", from whence it has its name of Jordan; and Gennesaret he interprets as if it was , "Gansar", the garden of the prince, that is, of Adam, the prince of all mankind. He argues from the situation of the place, and the pleasantness and fruitfulness of it, the balsam of Jericho, and other odoriferous plants that grew there, and what are called the apples of paradise: and it must be owned, that this country abounded with gardens and orchards: it is mentioned in the Jewish Misnah, where the commentators (s) say, it was a country in the land of Israel, in which were many gardens and orchards, that produced excellent fruit; and the fruits of Gennesaret are spoken of in the Talmud (t) as exceeding sweet: and with this agrees the account Josephus (u) gives of it, that it is"wonderful in nature and goodness, and through its fertility refuses no plant; everything is set here; the temper of the air suits with different things; here grow nuts, and more winter fruit; and there palms, which are nourished with heat, and near them figs and olives, which require a softer air--not only it produces apples of different sorts, beyond belief, but long preserves them; and indeed the most excellent of fruit; grapes and figs it furnishes with for ten months, without intermission, and other fruit throughout the whole year, growing old, with them.''And it may be further observed, that it is asked by the Jewish Rabbins, why it is called Genesar? and the answer is, because "the gardens of princes"; these are the kings who have gardens in the midst of it: another reason is given, because it belonged to Naphtali, a portion in the midst of it, as it is said, and of "Naphtali a thousand princes", 1Chron 12:34. (w) And it is worthy of remark, that Strabo calls Jericho, which was within this tract, "the paradise of balsam" (x); and there, and hereabout, as Diodorus Siculus (y), and Justin (z) relate, grew this aromatic plant, and nowhere else; it was not to be found in any other part of the world. And it appears from Scripture, that if the plain of Jordan was not the garden of Eden, it is said to be, "as the garden of the Lord", Gen 13:10 and if the "caph" or "as" is not a note of similitude, but of reality, as it sometimes is, it proves it to be the very place; and the above learned writer takes it to be not comparative, but illative, as giving a reason why it was so well watered, because it was the garden of the Lord: and the Jews have some notion of this, for they say, if that the garden of Eden is in the land of Israel, Bethshean is the door of it, or entrance into it; the gloss gives this reason, because the fruits were sweeter than any other (a); and this was near, at the entrance of the great plain before mentioned; and before which was this place, as Josephus says (b): and if the garden of Eden was in those parts, it may be observed, that where the first Adam first dwelt, and where he sinned and fell, Christ the second Adam frequently was; here he conversed much, taught his doctrines, wrought his miracles; and even here he appeared after his resurrection from the dead. But the opinions of men about this place are very many, and there is scarce any country in the whole world but one or another has placed the garden of Eden in it; nay, some have assigned a place for it out of the earth, in the eighth sphere. Such a garden undoubtedly there was somewhere, and it is said to be placed "eastward", either in the eastern part of the country of Eden, see Gen 4:16 or to the east of the desert where Moses was when he wrote; or to the east of Judea, as Mesopotamia was: and if this garden was in Judea, the place assigned for it by the above learned person, it was in the eastern part of that country; see Num 32:19. This garden was an emblem either of the church of Christ on earth, which is a garden enclosed, surrounded with divine power, and distinguished with divine grace; a small spot in comparison of the world; is of Jehovah's planting, and is his property; and is an Eden to his people, where they enjoy much spiritual pleasure and delight: or however of the place and state of the happiness of the saints in the other world, often called a paradise in allusion to this, Lk 23:43 and which is of God's planting, and therefore called the paradise of God, and is an Eden, where are pleasures for evermore: and this seems to be what the Jews mean when they say (c), that the garden of Eden, or paradise, was created before the world was; which is no other than what Christ says of it in other words, Mt 25:34.
and there he put the man whom he had formed; not as soon as he had planted the garden, but as soon as he had made man; and from hence it is generally concluded, that man was made without the garden, and brought from the place where he was formed, and put into it; and which some say was near Damascus: but be it where it will, it is most probable that it was not far from the garden; though there seems no necessity for supposing him to be made out of it; for the putting him into it may signify the appointing and ordering him to be there, and fixing and settling him in it, for the ends and uses mentioned, see Gen 2:15. (After the global destruction of Noah's flood, it is doubtful that the location of the Garden of Eden could be determined with any degree of certainty today. Ed.)
(m) "plantaverat", V. L. Vatablus, Piscator, Pareus, Drusius, Cartwright; "ornaverat plantis", Junius & Tremellius. (n) "a principio", V. L. so Onkelos; "antes vel antequam", same in Fagius, Cartwright. (o) In Symposio, apud Euseb. praepar. Evangel. l. 12. c. 11. p. 584. (p) Clio sive, l. 1. c. 193. (q) Voyage to the Levant, vol. 3. p. 161, 162. (r) Nichol. Abrami Pharus Vet. Test. l. 2. c. 16. p. 56. So Texelius (Phoenix, l. 3. c. 7. sect. 7.) takes it to be in the land of Promise, not far from the Dead sea, or sea of Sodom, and in the country about Jordan; and of the same opinion is Heidegger (Hist. Patriarch. Exerc. 4. sect. 42. p. 15.) (s) Maimon. & Bartenora in Misn. Maaserot, c. 3. sect. 7. (t) T. Bab. Beracot, fol. 44. 1. Erubin, fol. 30. 1. & Pesachim, fol. 8. 2. (u) De Bello Jud. l. 3. c. 9. sect. 8. (w) Aruch in voce fol. 37. 1. (x) Geograph. l. 16. p. 525. (y) Bibliothec. l. 19. p. 734. (z) E Trogo, l. 36. c. 3. (a) T. Bab. Erubin, fol. 19. 1. (b) Antiqu. l. 12. c. 8. sect. 5. 1 Maccab. v. 52. (c) T. Bab. Pesachim, fol. 54. 1. Nedarim, fol. 39. 2.
John Wesley
2:8 Man consisting of body and soul, a body made out of the earth, and a rational immortal soul, we have in these verses the provision that was made for the happiness of both. That part of man, which is allied to the world of sense, was made happy, for he was put in the paradise of God; that part which is allied to the world of spirits was well provided for, for he was taken into covenant with God. Here we have, A description of the garden of Eden, which was intended for the palace of this prince. The inspired penman in this history writing for the Jews first, and calculating his narratives from the infant state of the church, describes things by their outward sensible appearances, and leaves us, by farther discoveries of the divine light, to be led into the understanding of the mysteries couched under them. Therefore he doth not so much insist upon the happiness of Adam's mind, as upon that of his outward estate. The Mosaic history, as well as the Mosaic law, has rather the patterns of heavenly things, than the heavenly things themselves, Heb 9:23. Observe, (1.) The place appointed for Adam's residence was a garden; not an ivory house. As clothes came in with sin, so did houses. The heaven was the roof of Adam's house, and never was any roof so curiously cieled and painted: the earth was his floor, and never was any floor so richly inlaid: the shadow of the trees was his retirement, and never were any rooms so finely hung: Solomon's in all their glory were not arrayed like them. (2.) The contrivance and furniture of this garden was the immediate work of God's wisdom and power. The Lord God planted this garden, that is, he had planted it, upon the third day when the fruits of the earth were made. We may well suppose it to be the most accomplished place that ever the sun saw, when the All - sufficient God himself designed it to be the present happiness of his beloved creature. (3.) The situation of this garden was extremely sweet; it was in Eden, which signifies delight and pleasure. The place is here particularly pointed out by such marks and bounds as were sufficient when Moses wrote, to specify the place to those who knew that country; but now it seems the curious cannot satisfy themselves concerning it. Let it be our care to make sure a place in the heavenly paradise, and then we need not perplex ourselves with a search after the place of the earthly paradise. (4.) The trees wherewith this garden was planted. [1.] It had all the best and choicest trees in common with the rest of the ground. It was beautified with every tree that was pleasant to the sight - It was enriched with every tree that yielded fruit grateful to the taste, and useful to the body. But, [2.] It had two extraordinary trees peculiar to itself, on earth there were not their like. 1. There was the tree of life in the midst of the garden - Which was not so much a natural means to preserve or prolong life; but was chiefly intended to be a sign to Adam, assuring him of the continuance of life and happiness upon condition of his perseverance in innocency and obedience. 2. There was the tree of the knowledge of good and evil - So called, not because it had any virtue to beget useful knowledge, but because there was an express revelation of the will of God concerning this tree, so that by it he might know good and evil. What is good? It is good not to eat of this tree: what is evil? To eat of this tree. The distinction between all other moral good and evil was written in the heart of man; but this, which resulted from a positive law, was written upon this tree. And in the event it proved to give Adam an experimental knowledge of good by the loss of it, and of evil by the sense of it. (5.) The rivers wherewith this garden was watered, Gen 2:10-14. These four rivers, (or one river branched into four streams) contributed much both to the pleasantness and the fruitfulness of this garden. Hiddekel and Euphrates are rivers of Babylon. Havilah had gold and spices and precious stones; but Eden had that which was infinitely better, the tree of life, and communion with God. The command which God gave to man in innocency, and the covenant he than took him into. Hither we have seen God; man's powerful Creator, and his bountiful benefactor; now he appears as his ruler and lawgiver.
Robert Jamieson, A. R. Fausset and David Brown
2:8 THE GARDEN OF EDEN. ()
Eden--was probably a very extensive region in Mesopotamia, distinguished for its natural beauty and the richness and variety of its produce. Hence its name, signifying "pleasantness." God planted a garden eastward, an extensive park, a paradise, in which the man was put to be trained under the paternal care of his Maker to piety and usefulness.
2:92:9: Եւ բուսոյց եւս Տէր Աստուած յերկրէ զամենայն ծառ գեղեցիկ ՚ի տեսանել, եւ քաղցր ՚ի կերակուր. եւ զծառն կենաց ՚ի մէջ դրախտին, եւ զծառն գիտելոյ զգիտութիւն բարւոյ եւ չարի։
9 Տէր Աստուած երկրից բուսցրեց նաեւ ամէն տեսակի գեղեցկատեսիլ ու համեղ մրգեր տուող ծառեր, իսկ կենաց ծառը՝ բարու եւ չարի գիտութեան ծառը, տնկեց դրախտի մէջտեղում:
9 Եւ Տէր Աստուած գետնէն՝ տեսնելու հաճելի եւ ուտելու աղէկ ամէն ծառ ու պարտէզին մէջտեղը կենաց ծառը եւ բարին ու չարը գիտնալու ծառն ալ բուսցուց։
Եւ բուսոյց եւս Տէր Աստուած յերկրէ զամենայն ծառ գեղեցիկ ի տեսանել եւ քաղցր ի կերակուր, եւ զծառն կենաց ի մէջ դրախտին, եւ զծառն գիտելոյ զգիտութիւն բարւոյ եւ չարի:

2:9: Եւ բուսոյց եւս Տէր Աստուած յերկրէ զամենայն ծառ գեղեցիկ ՚ի տեսանել, եւ քաղցր ՚ի կերակուր. եւ զծառն կենաց ՚ի մէջ դրախտին, եւ զծառն գիտելոյ զգիտութիւն բարւոյ եւ չարի։
9 Տէր Աստուած երկրից բուսցրեց նաեւ ամէն տեսակի գեղեցկատեսիլ ու համեղ մրգեր տուող ծառեր, իսկ կենաց ծառը՝ բարու եւ չարի գիտութեան ծառը, տնկեց դրախտի մէջտեղում:
9 Եւ Տէր Աստուած գետնէն՝ տեսնելու հաճելի եւ ուտելու աղէկ ամէն ծառ ու պարտէզին մէջտեղը կենաց ծառը եւ բարին ու չարը գիտնալու ծառն ալ բուսցուց։
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2:99: И произрастил Господь Бог из земли всякое дерево, приятное на вид и хорошее для пищи, и дерево жизни посреди рая, и дерево познания добра и зла.
2:9 καὶ και and; even ἐξανέτειλεν εξανατελλω spring up ὁ ο the θεὸς θεος God ἔτι ετι yet; still ἐκ εκ from; out of τῆς ο the γῆς γη earth; land πᾶν πας all; every ξύλον ξυλον wood; timber ὡραῖον ωραιος attractive; seasonable εἰς εις into; for ὅρασιν ορασις appearance; vision καὶ και and; even καλὸν καλος fine; fair εἰς εις into; for βρῶσιν βρωσις meal; eating καὶ και and; even τὸ ο the ξύλον ξυλον wood; timber τῆς ο the ζωῆς ζωη life; vitality ἐν εν in μέσῳ μεσος in the midst; in the middle τῷ ο the παραδείσῳ παραδεισος paradise καὶ και and; even τὸ ο the ξύλον ξυλον wood; timber τοῦ ο the εἰδέναι ειδω realize; have idea γνωστὸν γνωστος known; what can be known καλοῦ καλος fine; fair καὶ και and; even πονηροῦ πονηρος harmful; malignant
2:9 וַ wa וְ and יַּצְמַ֞ח yyaṣmˈaḥ צמח sprout יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) מִן־ min- מִן from הָ֣ hˈā הַ the אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil כָּל־ kol- כֹּל whole עֵ֛ץ ʕˈēṣ עֵץ tree נֶחְמָ֥ד neḥmˌāḏ חמד desire לְ lᵊ לְ to מַרְאֶ֖ה marʔˌeh מַרְאֶה sight וְ wᵊ וְ and טֹ֣וב ṭˈôv טֹוב good לְ lᵊ לְ to מַאֲכָ֑ל maʔᵃḵˈāl מַאֲכָל food וְ wᵊ וְ and עֵ֤ץ ʕˈēṣ עֵץ tree הַֽ hˈa הַ the חַיִּים֙ ḥayyîm חַיִּים life בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הַ ha הַ the גָּ֔ן ggˈān גַּן garden וְ wᵊ וְ and עֵ֕ץ ʕˈēṣ עֵץ tree הַ ha הַ the דַּ֖עַת ddˌaʕaṯ דַּעַת knowledge טֹ֥וב ṭˌôv טֹוב good וָ wā וְ and רָֽע׃ rˈāʕ רַע evil
2:9. produxitque Dominus Deus de humo omne lignum pulchrum visu et ad vescendum suave lignum etiam vitae in medio paradisi lignumque scientiae boni et maliAnd the Lord God brought forth of the ground all manner of trees, fair to behold, and pleasant to eat of: the tree of life also in the midst of paradise: and the tree of knowledge of good and evil.
9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
2:9. And from the soil the Lord God produced every tree that was beautiful to behold and pleasant to eat. And even the tree of life was in the midst of Paradise, and the tree of the knowledge of good and evil.
2:9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil:

9: И произрастил Господь Бог из земли всякое дерево, приятное на вид и хорошее для пищи, и дерево жизни посреди рая, и дерево познания добра и зла.
2:9
καὶ και and; even
ἐξανέτειλεν εξανατελλω spring up
ο the
θεὸς θεος God
ἔτι ετι yet; still
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
πᾶν πας all; every
ξύλον ξυλον wood; timber
ὡραῖον ωραιος attractive; seasonable
εἰς εις into; for
ὅρασιν ορασις appearance; vision
καὶ και and; even
καλὸν καλος fine; fair
εἰς εις into; for
βρῶσιν βρωσις meal; eating
καὶ και and; even
τὸ ο the
ξύλον ξυλον wood; timber
τῆς ο the
ζωῆς ζωη life; vitality
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῷ ο the
παραδείσῳ παραδεισος paradise
καὶ και and; even
τὸ ο the
ξύλον ξυλον wood; timber
τοῦ ο the
εἰδέναι ειδω realize; have idea
γνωστὸν γνωστος known; what can be known
καλοῦ καλος fine; fair
καὶ και and; even
πονηροῦ πονηρος harmful; malignant
2:9
וַ wa וְ and
יַּצְמַ֞ח yyaṣmˈaḥ צמח sprout
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
מִן־ min- מִן from
הָ֣ hˈā הַ the
אֲדָמָ֔ה ʔᵃḏāmˈā אֲדָמָה soil
כָּל־ kol- כֹּל whole
עֵ֛ץ ʕˈēṣ עֵץ tree
נֶחְמָ֥ד neḥmˌāḏ חמד desire
לְ lᵊ לְ to
מַרְאֶ֖ה marʔˌeh מַרְאֶה sight
וְ wᵊ וְ and
טֹ֣וב ṭˈôv טֹוב good
לְ lᵊ לְ to
מַאֲכָ֑ל maʔᵃḵˈāl מַאֲכָל food
וְ wᵊ וְ and
עֵ֤ץ ʕˈēṣ עֵץ tree
הַֽ hˈa הַ the
חַיִּים֙ ḥayyîm חַיִּים life
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הַ ha הַ the
גָּ֔ן ggˈān גַּן garden
וְ wᵊ וְ and
עֵ֕ץ ʕˈēṣ עֵץ tree
הַ ha הַ the
דַּ֖עַת ddˌaʕaṯ דַּעַת knowledge
טֹ֥וב ṭˌôv טֹוב good
וָ וְ and
רָֽע׃ rˈāʕ רַע evil
2:9. produxitque Dominus Deus de humo omne lignum pulchrum visu et ad vescendum suave lignum etiam vitae in medio paradisi lignumque scientiae boni et mali
And the Lord God brought forth of the ground all manner of trees, fair to behold, and pleasant to eat of: the tree of life also in the midst of paradise: and the tree of knowledge of good and evil.
2:9. And from the soil the Lord God produced every tree that was beautiful to behold and pleasant to eat. And even the tree of life was in the midst of Paradise, and the tree of the knowledge of good and evil.
2:9. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: «и дерево жизни, посреди рая…» Посреди всех райских деревьев, услаждавших взор и питавших тело человека, стояло одно, обладавшее чудодейственной силой — сообщать бессмертие тому, кто вкушал от его плодов (Быт 3:22), за что и получило свое имя «дерева жизни». Указанная особенность этого дерева не была, без сомнения, его естественным свойством, но представляла один из видов особого, сверхъестественного действия божественной благодати, связанной с вкушением его плодов, как со своим внешним символическим знаком. Помимо своего действительного исторического существования (Откр 2:7; 22:2), дерево жизни, как в самом Писании, так и у отцов Церкви получило таинственно-прообразовательное значение, указывая главным образом на дерево крестное, которым Господь возвратил нам жизнь духовную, и на таинство евхаристии как спасительный плод этой крестной жертвы (Ин 6:51–58: и др.), ведущей в жизнь вечную.

«и дерево познания добра и зла…» Это было другое знаменитое райское дерево, стоявшее по соседству с первым (3:3, 2:9), но обладавшее, как открылось впоследствии, прямо противоположными ему свойствами (3:17). Бог избрал это дерево в качестве средства испытать веру и любовь Адама, а также и его благодарность к небесному Отцу, для целей чего Он и дал ему заповедь не вкушать от плодов данного дерева. От этой-то заповеди оно, по всей вероятности, и получило свое название. «Древо познания, — говорит митрополит Филарет, — быв избрано орудием испытания, представляло человеку, с одной стороны, непрерывно возрастающее познание и наслаждение добра в послушании Богу, с другой — познание и ощущение зла в преслушании». Так как, вообще, заповедь, приуроченная к этому древу, имела в виду развитие высших способностей человека как существа разумного, то и на самое это древо легко могло перейти название «дерева разумения» или «дерева познания». А так как, по ветхозаветному воззрению, все вообще познание носило моральный характер, то «добро и зло» и берутся здесь как два противоположных полюса всего вообще познания.
Adam Clarke: Commentary on the Bible - 1831
2:9: Every tree that is pleasant to the sight, etc. - If we take up these expressions literally, they may bear the following interpretation: the tree pleasant to the sight may mean every beautiful tree or plant which for shape, color, or fragrance, delights the senses, such as flowering shrubs, etc.
And good for food - All fruit-bearing trees, whether of the pulpy fruits, as apples, etc., or of the kernel or nut kind, such as dates, and nuts of different sorts, together with all esculent vegetables.
The tree of life - חיים chaiyim; of lives, or life-giving tree, every medicinal tree, herb, and plant, whose healing virtues are of great consequence to man in his present state, when through sin diseases of various kinds have seized on the human frame, and have commenced that process of dissolution which is to reduce the body to its primitive dust.
Yet by the use of these trees of life - those different vegetable medicines, the health of the body may be preserved for a time, and death kept at a distance. Though the exposition given here may be a general meaning for these general terms, yet it is likely that this tree of life which was placed in the midst of the garden was intended as an emblem of that life which man should ever live, provided he continued in obedience to his Maker. And probably the use of this tree was intended as the means of preserving the body of man in a state of continual vital energy, and an antidote against death. This seems strongly indicated from Gen 3:22.
And the tree of knowledge of good and evil - Considering this also in a merely literal point of view, it may mean any tree or plant which possessed the property of increasing the knowledge of what was in nature, as the esculent vegetables had of increasing bodily vigor; and that there are some ailments which from their physical influence have a tendency to strengthen the understanding and invigorate the rational faculty more than others, has been supposed by the wisest and best of men; yet here much more seems intended, but what is very difficult to be ascertained. Some very eminent men have contended that the passage should be understood allegorically! and that the tree of the knowledge of good and evil means simply that prudence, which is a mixture of knowledge, care, caution, and judgment, which was prescribed to regulate the whole of man's conduct. And it is certain that to know good and evil, in different parts of Scripture, means such knowledge and discretion as leads a man to understand what is fit and unfit, what is not proper to be done and what should be performed. But how could the acquisition of such a faculty be a sin? Or can we suppose that such a faculty could be wanting when man was in a state of perfection? To this it may be answered: The prohibition was intended to exercise this faculty in man that it should constantly teach him this moral lesson, that there were some things fit and others unfit to be done, and that in reference to this point the tree itself should be both a constant teacher and monitor. The eating of its fruit would not have increased this moral faculty, but the prohibition was intended to exercise the faculty he already possessed. There is certainly nothing unreasonable in this explanation, and viewed in this light the passage loses much of its obscurity. Vitringa, in his dissertation Deuteronomy arbore prudentiae in Paradiso, ejusque mysterio, strongly contends for this interpretation. See more on Gen 3:6 (note).
Albert Barnes: Notes on the Bible - 1834
2:9
Having located the newly-formed man of whom he had spoken in the preceding paragraph, the author now returns to detail the planting and the watering of the garden. "And the Lord God made to grow out of the soil every tree likely for sight and good for food." We look on while the ornamental trees rise to gratify the sight, and the fruit trees present their mellow fare to the craving appetite. But pre-eminent among all we contemplate with curious wonder the tree of life in the midst of the garden, and the tree of the knowledge of good and evil. These will come under consideration at a future stage of our narrative.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: every: Eze 31:8, Eze 31:9, Eze 31:16, Eze 31:18
tree of life: Gen 3:22; Pro 3:18, Pro 11:30; Eze 47:12; Joh 6:48; Rev 2:7, Rev 22:2, Rev 22:14
tree of knowledge: Gen 2:17, Gen 3:3, Gen 3:22; Deu 6:25; Isa 44:25, Isa 47:10; Co1 8:1
Geneva 1599
2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the (g) tree of life also in the midst of the garden, (h) and the tree of knowledge of good and evil.
(g) Who was a sign of the life received from God.
(h) That is, of miserable experience, which came by disobeying God.
John Gill
2:9 And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food,.... That is, out of the ground of the garden of Eden; and this was done on the third day, when the whole earth brought forth grass, herbs, and trees: but a peculiar spot of ground was fixed on for man, and stocked with trees of all sorts for his use, not only to bear fruit, which would be suitable and agreeable food for him, but others also, which would yield him delight to look at; such as the tall cedars for their loftiness, spreading branches and green leaves, with many others; so that not only there were trees to gratify the senses of tasting and smelling, but that of sight; and such a sightly goodly tree to look at was the tree of knowledge, Gen 3:6. These trees may be an emblem of the saints, the trees of righteousness, the planting of the Lord, and made to grow by him through the influence of his Spirit and grace; and whom he plants in his gardens, the churches, and transplants into the heavenly paradise, and are often compared to palm trees, cedars, olive trees, pomegranates, &c.
the tree of life also in the midst of the garden; set there as in the most excellent place, where it might be most conspicuous, and to be come at; for before Adam sinned, as there was no prohibition of his eating of it, so there was no obstruction to it; and as he had a grant to eat of it, with the other trees, it was designed for his use, to support and maintain his natural life, which would have been continued, had he persisted in his obedience and state of innocence, and very probably by means of this chiefly: hence the son of Sirach calls it the tree of immortality,"The knowledge of the commandments of the Lord is the doctrine of life: and they that do things that please him shall receive the fruit of the tree of immortality.'' (Sirach 19:19)and it might be also a sign, token, and symbol to him of his dependence on God; that he received his life from him; and that this was preserved by his blessing and providence, and not by his own power and skill; and that this would be continued, provided he transgressed not the divine law: and it seems to have a further respect, even to eternal life; by Christ; for though it might not be a symbol of that life to Adam in his state of innocence, yet it became so after his fall: hence Christ is sometimes signified by the tree of life, Prov 3:18 who is not only the author of natural and spiritual life, but the giver of eternal life; the promise of it is in him, and the blessing itself; he has made way for it by his obedience, sufferings, and death, and is the way unto it; it is in his gift, and he bestows it on all his people, and it will lie greatly in the enjoyment of him. The situation of this tree in the midst of the garden well agrees with him who is in the midst of his church and people, Rev_ 1:13 stands open, is in sight, and is accessible to them all now, who may come to him, and partake of the fruits and blessings of his grace, which are many, constant, and durable, Rev_ 22:2 and who will be seen and enjoyed by all, to all eternity:
and the tree of knowledge of good and evil; so called, either with respect to God, who by it tried man, when he had made him, whether he would be good or evil; but this he foreknew: rather therefore with respect to man, not that the eating the fruit of it could really give him such knowledge, nor did he need it; for by the law of nature inscribed on his heart, he knew the difference between good and evil, and that what God commanded was good, and what he forbid was evil: but either it had its name from the virtue Satan ascribed to it, Gen 3:5 or from the sad event following on man's eating the fruit of it, whereby he became experimentally sensible of the difference between good and evil, between obedience and disobedience to the will of God; he found by sad experience what good he had lost, or might have enjoyed, and what evil he had brought on himself and his posterity, he might have avoided. What this tree was is not certain; there are various conjectures about it, and nothing else can be come at concerning it. Some take it to be the fig tree, as Jarchi, and some in Aben Ezra on Gen 3:6 because fig leaves were at hand, and immediately made use of on eating the fruit of it; some the vine, and particularly the black grape, as in the book of Zohar (d); others, as Baal Hatturim on Gen 1:29 the pome citron, or citron apple tree (e); others, the common apple, as the author of the old Nizzechon (f), and which is the vulgar notion; evil and an apple being called by the same Latin word "malum": in the Talmud (g), some say it was the vine, some the fig tree, and others wheat (h): the Mahometans say it was a tree, called by the Africans by the name of Musa (i).
(d) In Exod. fol. 59. 4. & in Numb. fol. 53. 3. So in Bereshit Rabba, sect. 12. fol. 155. 2. (e) Vid. Caphtor Uperah, fol. 49. 1. & 60. 2. & 63. 2. (f) P. 147. Ed. Wagenseil. (g) T. Bab. Beracot, fol. 40. 1. & Sanhedrin, fol. 70. 1. 2. So in Tzeror Hammor, fol. 15. 2. Tikkune Zohar correct. 24. fol. 68. (h) Vid. Bartenora in Misn. Roshhashanah, c. 1. sect. 2. (i) Leo. African. Desriptio Africae, c. 9. p. 772.
Robert Jamieson, A. R. Fausset and David Brown
2:9 tree of life--so called from its symbolic character as a sign and seal of immortal life. Its prominent position where it must have been an object of daily observation and interest, was admirably fitted to keep man habitually in mind of God and futurity.
tree of the knowledge of good and evil--so called because it was a test of obedience by which our first parents were to be tried, whether they would be good or bad, obey God or break His commands.
2:102:10: Եւ գե՛տ ելանէր յԵդեմայ ոռոգանել զդրախտն. եւ անտի բաժանի ՚ի չո՛րս առաջս։
10 Գետ էր բխում Եդեմից, որպէսզի ոռոգէր դրախտը, եւ այնտեղից բաժանւում էր չորս ճիւղերի:
10 Եւ պարտէզը ջրելու համար Եդեմէն գետ մը կ’ելլէր ու անկէ չորս ճիւղի կը բաժնուէր։
Եւ գետ ելանէր յԵդեմայ ոռոգանել զդրախտն. եւ անտի բաժանի ի չորս առաջս:

2:10: Եւ գե՛տ ելանէր յԵդեմայ ոռոգանել զդրախտն. եւ անտի բաժանի ՚ի չո՛րս առաջս։
10 Գետ էր բխում Եդեմից, որպէսզի ոռոգէր դրախտը, եւ այնտեղից բաժանւում էր չորս ճիւղերի:
10 Եւ պարտէզը ջրելու համար Եդեմէն գետ մը կ’ելլէր ու անկէ չորս ճիւղի կը բաժնուէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Из Едема выходила река для орошения рая; и потом разделялась на четыре реки.
2:10 ποταμὸς ποταμος river δὲ δε though; while ἐκπορεύεται εκπορευομαι emerge; travel out ἐξ εκ from; out of Εδεμ εδεμ give a drink; water τὸν ο the παράδεισον παραδεισος paradise ἐκεῖθεν εκειθεν from there ἀφορίζεται αφοριζω separate εἰς εις into; for τέσσαρας τεσσαρες four ἀρχάς αρχη origin; beginning
2:10 וְ wᵊ וְ and נָהָר֙ nāhˌār נָהָר stream יֹצֵ֣א yōṣˈē יצא go out מֵ mē מִן from עֵ֔דֶן ʕˈēḏen עֵדֶן Eden לְ lᵊ לְ to הַשְׁקֹ֖ות hašqˌôṯ שׁקה give drink אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גָּ֑ן ggˈān גַּן garden וּ û וְ and מִ mi מִן from שָּׁם֙ ššˌām שָׁם there יִפָּרֵ֔ד yippārˈēḏ פרד divide וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be לְ lᵊ לְ to אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four רָאשִֽׁים׃ rāšˈîm רֹאשׁ head
2:10. et fluvius egrediebatur de loco voluptatis ad inrigandum paradisum qui inde dividitur in quattuor capitaAnd a river went out the place of pleasure to water paradise, which from thence is divided into four heads.
10. And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.
2:10. And a river went forth from the place of enjoyment so as to irrigate Paradise, which is divided from there into four heads.
2:10. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.
And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads:

10: Из Едема выходила река для орошения рая; и потом разделялась на четыре реки.
2:10
ποταμὸς ποταμος river
δὲ δε though; while
ἐκπορεύεται εκπορευομαι emerge; travel out
ἐξ εκ from; out of
Εδεμ εδεμ give a drink; water
τὸν ο the
παράδεισον παραδεισος paradise
ἐκεῖθεν εκειθεν from there
ἀφορίζεται αφοριζω separate
εἰς εις into; for
τέσσαρας τεσσαρες four
ἀρχάς αρχη origin; beginning
2:10
וְ wᵊ וְ and
נָהָר֙ nāhˌār נָהָר stream
יֹצֵ֣א yōṣˈē יצא go out
מֵ מִן from
עֵ֔דֶן ʕˈēḏen עֵדֶן Eden
לְ lᵊ לְ to
הַשְׁקֹ֖ות hašqˌôṯ שׁקה give drink
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גָּ֑ן ggˈān גַּן garden
וּ û וְ and
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
יִפָּרֵ֔ד yippārˈēḏ פרד divide
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
לְ lᵊ לְ to
אַרְבָּעָ֥ה ʔarbāʕˌā אַרְבַּע four
רָאשִֽׁים׃ rāšˈîm רֹאשׁ head
2:10. et fluvius egrediebatur de loco voluptatis ad inrigandum paradisum qui inde dividitur in quattuor capita
And a river went out the place of pleasure to water paradise, which from thence is divided into four heads.
2:10. And a river went forth from the place of enjoyment so as to irrigate Paradise, which is divided from there into four heads.
2:10. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: Общий довольно загадочный характер библейского сказания о рае, в частности — существование в нем каких-то таинственных деревьев и в особенности дерева познания, служили как для древних еретиков, так и для новых рационалистов поводом считать все библейское повествование о нем сплошной аллегорией. Как бы предупреждая самую возможность подобного ложного перетолкования фактов, бытописатель не без цели указывает точную и довольно подробную топографию рая, удостоверяя тем самым его некогда действительное существование на земле (факт его полной реальности).

«Из Едема выходила река и потом разделялась на четыре рукава…» Вот первый существенный географический признак рая. В еврейском тексте эта река не названа по имени, так как слово нагар означает вообще большую реку, целый водный бассейн, почему иногда оно прилагается даже к океану (Иов 22:16; Пс 23:2; 45: и т. д.). А так как из больших рек евреи эпохи Моисея лучше всего знали ближайшую к ним реку Евфрат, то неудивительно, что именем «нагар» они преимущественно ее и называли, со всеми впадающими в нее и из нее вытекающими притоками и рукавами (Быт 15:18; Исх 23:31; Мих 7:12: и др.). Эта река, беря свое начало в земле Едем (т. е. на севере Месопотамии или на южном склоне гор Армении), проходила через весь рай и уже по выходе из него разветвлялась на четыре главных рукава.

«Фисон» — таково было имя первого из этих рукавов. Древняя география не сохранила нам имени этой реки, как и далее указываемой, но современные нам ученые, по-видимому, напали на некоторые следы ее: мы разумеем открытие в ассирийских клинообразных надписях слова «писану», означающего «русло, ложе, канал» (Делич и проф. Якимов). А так как созвучное этому древне-ассирийское Библейское имя «Фисон» в буквальном переводе означает «полноводный», то те же ученые и строят остроумную догадку, что под именем первой райской реки разумеется не что иное, как один из самых больших и полноводных каналов древней Месопотамии, служивший для отвода воды из Евфрата прямо в море и более известный у древних греческих авторов под именем Паллокопаса.

Тем же обстоятельством, что здесь в библейское описание рая вводится канал, т. е. уже искусственное сооружение человека особенно смущаться не следует, так как Моисей, судя по всему контексту речи, описывал не первобытную, а современную ему топографию бывшего рая. И это тем более, что самый канал Паллокопас, по заключению одного авторитетного географа (Риттера), был проведен по высохшему руслу одной действительно бывшей, но высохшей реки. Ближе определяя положение реки Фисон, Моисей указывает, что она обтекает всю землю Хавила, славившуюся своим высокопробным золотом, благовонной смолой (бдолах, Числ. 11:7) и драгоценными каменьями. Библия знает две страны с этим именем: одну — хамитскую (т. е. населенную хамитами) в северо-восточном углу Египта (Быт 10:7), другую — семитскую, расположенную на северо-западе от Месопотамии, иначе называвшуюся также Иектанидой (Быт 10:29). Основываясь на контексте, мы должны признать, что здесь речь идет именно об этой последней, семитской Хавиле, тем более, что с этим совпадают и данные новейших научных изысканий, открывших в клинообразных текстах созвучное библейскому наименование «песчаной земли» Ард-ел-Хавилот, или Халат, лежащей по соседству с Персидским заливом.
Adam Clarke: Commentary on the Bible - 1831
2:10: A river went out of Eden, etc. - It would astonish an ordinary reader, who should be obliged to consult different commentators and critics on the situation of the terrestrial Paradise, to see the vast variety of opinions by which they are divided. Some place it in the third heaven, others in the fourth; some within the orbit of the moon, others in the moon itself; some in the middle regions of the air, or beyond the earth's attraction; some on the earth, others under the earth, and others within the earth; some have fixed it at the north pole, others at the south; some in Tartary, some in China; some on the borders of the Ganges, some in the island of Ceylon; some in Armenia, others in Africa, under the equator; some in Mesopotamia, others in Syria, Persia, Arabia, Babylon, Assyria, and in Palestine; some have condescended to place it in Europe, and others have contended it either exists not, or is invisible, or is merely of a spiritual nature, and that the whole account is to be spiritually understood! That there was such a place once there is no reason to doubt; the description given by Moses is too particular and circumstantial to be capable of being understood in any spiritual or allegorical way. As well might we contend that the persons of Adam and Eve were allegorical, as that the place of their residence was such.
The most probable account of its situation is that given by Hadrian Reland. He supposes it to have been in Armenia, near the sources of the great rivers Euphrates, Tigris, Phasis, and Araxes. He thinks Pison was the Phasis, a river of Colchis, emptying itself into the Euxine Sea, where there is a city called Chabala, the pronunciation of which is nearly the same with that of Havilah, or חוילה Chavilah, according to the Hebrew, the vau ו being changed in Greek to beta β. This country was famous for gold, whence the fable of the Golden Fleece, attempted to be carried away from that country by the heroes of Greece. The Gihon he thinks to be the Araxes, which runs into the Caspian Sea, both the words having the same signification, viz., a rapid motion. The land of Cush, washed by the river, he supposes to be the country of the Cussaei of the ancients. The Hiddekel all agree to be the Tigris, and the other river Phrat, or פרת Perath, to be the Euphrates. All these rivers rise in the same tract of mountainous country, though they do not arise from one head.
Albert Barnes: Notes on the Bible - 1834
2:10
Here is a river the source of which is in Eden. It passes into the garden and waters it. "And thence it was parted and became four heads." This statement means either that the single stream was divided into four branches, or that there was a division of the river system of the district into four principal streams, whose sources were all to be found in it, though one only passed through the garden. In the latter case the word נהר nâ hā r may be understood in its primary sense of a flowing of water in general. This flowing in all the parts of Eden resulted in four particular flowings or streams, which do not require to have been ever united. The subsequent land changes in this district during an interval of five or six thousand years pRev_ent us from determining more precisely the meaning of the text.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: a river: Psa 46:4; Rev 22:1
Eden: Eden denotes pleasure or delight; but was certainly the name of a place, and was, most probably, situated in Armenia, near the sources of the great rivers Euphrates, Tigris, Phasis, and Araxes.
Carl Friedrich Keil and Franz Delitzsch
2:10
"And there was a river going out of Eden, to water the garden; and from thence it divided itself, and became four heads;" i.e., the stream took its rise in Eden, flowed through the garden to water it, and on leaving the garden was divided into four heads or beginnings of rivers, that is, into four arms or separate streams. For this meaning of ראשׁים see Ezek 16:25; Lam 2:19. Of the four rivers whose names are given to show the geographical situation of paradise, the last two are unquestionably Tigris and Euphrates. Hiddekel occurs in Dan 10:4 as the Hebrew name for Tigris; in the inscriptions of Darius it is called Tigrâ (or the arrow, according to Strabo, Pliny, and Curtius), from the Zendic tighra, pointed, sharp, from which probably the meaning stormy (rapidus Tigris, Hor. Carm. 4, 14, 46) was derived. It flows before (קדמת), in front of, Assyria, not to the east of Assyria; for the province of Assyria, which must be intended here, was on the eastern side of the Tigris: moreover, neither the meaning, "to the east of," nor the identity of קדמת and מקדם has been, or can be, established from Gen 4:16; 1Kings 13:5, or Ezek 39:11, which are the only other passages in which the word occurs, as Ewald himself acknowledges. P'rath, which was not more minutely described because it was so generally known, is the Euphrates; in old Persian, Ufrâtu, according to Delitzsch, or the good and fertile stream; Ufrâtu, according to Spiegler, or the well-progressing stream. According to the present condition of the soil, the sources of the Euphrates and Tigris are not so closely connected that they could be regarded as the commencements of a common stream which has ceased to exist. The main sources of the Tigris, it is true, are only 2000 paces from the Euphrates, but they are to the north of Diarbekr, in a range of mountains which is skirted on three sides by the upper course of the Euphrates, and separates them from this river. We must also look in the same country, the highlands of Armenia, for the other two rivers, if the description of paradise actually rests upon an ancient tradition, and is to be regarded as something more than a mythical invention of the fancy. The name Phishon sounds like the Phasis of the ancients, with which Reland supposed it to be identical; and Chavilah like Cholchis, the well-known gold country of the ancients. But the Φάσις ὁ Κόλχος (Herod. 4, 37, 45) takes its rise in the Caucasus, and not in Armenia. A more probable conjecture, therefore, points to the Cyrus of the ancients, which rises in Armenia, flows northwards to a point not far from the eastern border of Colchis, and then turns eastward in Iberia, from which it flows in a south-easterly direction to the Caspian Sea. The expression, "which compasseth the whole land of Chavilah," would apply very well to the course of this river from the eastern border of Colchis; for סבב does not necessarily signify to surround, but to pass through with different turns, or to skirt in a semi-circular form, and Chavilah may have been larger than modern Colchis. It is not a valid objection to this explanation, that in every other place Chavilah is a district of Southern Arabia. The identity of this Chavilah with the Chavilah of the Joktanites (Gen 10:29; Gen 25:18; 1Kings 15:7) or of the Cushites (Gen 10:7; 1Chron 1:9) is disproved not only by the article used here, which distinguishes it from the other, but also by the description of it as land where gold, bdolach, and the shohamstone are found; a description neither requisite nor suitable in the case of the Arabian Chavilah, since there productions are not to be met with there. This characteristic evidently shows that the Chavilah mentioned here was entirely distinct from the other, and a land altogether unknown to the Iraelites.
What we are to understand by הבּדלח is uncertain. There is no certain ground for the meaning "pearls," given in Saad. and the later Rabbins, and adopted by Bochart and others. The rendering βδέλλα or βδέλλιον, bdellium, a vegetable gum, of which Cioscorus says, οἱ δὲ μάδελκον οἱ δὲ βολχὸν καλχὸν, and Pliny, "alii brochon appellant, alii malacham, alii maldacon," is favoured by the similarity in the name; but, on the other side, there is the fact that Pliny describes this gum as nigrum and hadrobolon, and Dioscorus as ὑποπέλιον (blackish), which does not agree with Num 11:7, where the appearance of the white grains of the manna is compared to that of bdolach. - The stone shoham, according to most of the early versions, is probably the beryl, which is most likely the stone intended by the lxx (ὁ λίθος ὁ πράσινος, the leek-green stone), as Pliny, when speaking of beryls, describes those as probatissimi, qui viriditatem puri maris imitantur; but according to others it is the onyx or sardonyx (vid., Ges. s.v.).
(Note: The two productions furnish no proof that the Phishon is to be sought for in India. The assertion that the name bdolach is Indian, is quite unfounded, for it cannot be proved that madâlaka in Sanscrit is a vegetable gum; nor has this been proved of madâra, which is possibly related to it (cf. Lassen's indische Althk. 1, 290 note). Moreover, Pliny speaks of Bactriana as the land "in qua Bdellium est nominatissimum," although he adds, "nascitur et in Arabia Indiaque, et Media ac Babylone;" and Isidorus says of the Bdella which comes from India, "Sordida est et nigra et majori gleba," which, again, does not agree with Num 11:7. - The Shoham-stone also is not necessarily associated with India; for although Pliny says of the beryls, "India eos gignit, raro alibi repertos," he also observes, "in nostro orbe aliquando circa Pontum inveniri putantur.")
The Gihon (from גּוּח to break forth) is the Araxes, which rises in the neighbourhood of the Euphrates, flows from west to east, joins the Cyrus, and falls with it into the Caspian Sea. The name corresponds to the Arabic Jaihun, a name given by the Arabians and Persians to several large rivers. The land of Cush cannot, of course, be the later Cush, or Ethiopia, but must be connected with the Asiatic Κοσσαία, which reached to the Caucasus, and to which the Jews (of Shirwan) still give this name. But even though these four streams do not now spring from one source, but on the contrary their sources are separated by mountain ranges, this fact does not prove that the narrative before us is a myth. Along with or since the disappearance of paradise, that part of the earth may have undergone such changes that the precise locality can no longer be determined with certainty.
(Note: That the continents of our globe have undergone great changes since the creation of the human race, is a truth sustained by the facts of natural history and the earliest national traditions, and admitted by the most celebrated naturalists. (See the collection of proofs made by Keerl.) These changes must not be all attributed to the flood; many may have occurred before and many after, like the catastrophe in which the Dead Sea originated, without being recorded in history as this has been. Still less must we interpret Gen 11:1 (compared with Gen 10:25), as Fabri and Keerl have done, as indicating a complete revolution of the globe, or a geogonic process, by which the continents of the old world were divided, and assumed their present physignomy.)
John Gill
2:10 And a river went out of Eden to water the garden,.... Before man was created, as Aben Ezra observes, this river went out of Eden and watered it on every side; but what river is here meant, is hard to say. It is more generally thought to be the river Euphrates, when that and the Tigris met, and became one stream or river, and as such entered and passed through Eden; and as it was parted into four rivers afterwards, in two of which they retained their names: the learned Reland (k) thinks, this river is now lost; but the learned writer before referred to thinks, as has been observed, that it is the river Jordan; see note on Gen 2:8 and which, as Pliny (l) says, was a very pleasant river:
and from thence it was parted, and became into four heads; after it had passed through Eden, and the garden in it, watering it, it divided into four parts or heads of water, or four chief principal rivers, hereafter mentioned; and which circumstance the above writer thinks makes it the more probable to be the river Jordan, which and with the four rivers are spoken of together by the son of Sirach, in the Apocrypha:"25 He filleth all things with his wisdom, as Phison and as Tigris in the time of the new fruits. 26 He maketh the understanding to abound like Euphrates, and as Jordan in the time of the harvest. 27 He maketh the doctrine of knowledge appear as the light, and as Geon in the time of vintage.'' (Sirach 24)of which in the following verses. This river may be an emblem of the everlasting love of God, that pure river of water of life, which springs from the throne of God, and of the Lamb, from divine sovereignty, and not from the faith, love, and obedience of man; that river, the streams whereof make glad the city of God, and which water the garden, the church, revive its plants, and make it fruitful and delightful; the four heads or branches of which are eternal election of God, particular redemption by Christ, regeneration and sanctification by the Spirit, and eternal life and happiness, as the free gift of God through Christ; see Ps 46:4.
(k) Dissert. de Paradiso, p. 53. (l) Nat. Hist. l. 5. c. 15.
2:112:11: Անուն միումն Փիսովն. նա՛ է որ պատէ զամենայն երկիրն Եւիլատայ, ա՛նդ ուր ոսկին է.
11 Մէկի անունը Փիսոն էր: Նա է, որ պատում է ամբողջ Եւիլատ երկիրը, այնտեղ, ուր ոսկի կայ:
11 Մէկուն անունը Փիսոն է. ասիկա Եւիլայի բոլոր երկիրը կը պտըտի, ուր ոսկի կայ
Անուն միումն Փիսովն. նա է որ պատէ զամենայն երկիրն Եւիլատայ, անդ ուր ոսկին է:

2:11: Անուն միումն Փիսովն. նա՛ է որ պատէ զամենայն երկիրն Եւիլատայ, ա՛նդ ուր ոսկին է.
11 Մէկի անունը Փիսոն էր: Նա է, որ պատում է ամբողջ Եւիլատ երկիրը, այնտեղ, ուր ոսկի կայ:
11 Մէկուն անունը Փիսոն է. ասիկա Եւիլայի բոլոր երկիրը կը պտըտի, ուր ոսկի կայ
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Имя одной Фисон: она обтекает всю землю Хавила, ту, где золото;
2:11 ὄνομα ονομα name; notable τῷ ο the ἑνὶ εις.1 one; unit Φισων φισων this; he ὁ ο the κυκλῶν κυκλοω encircle; surround πᾶσαν πας all; every τὴν ο the γῆν γη earth; land Ευιλατ ευιλατ there οὗ ου.1 where ἐστιν ειμι be τὸ ο the χρυσίον χρυσιον gold piece; gold leaf
2:11 שֵׁ֥ם šˌēm שֵׁם name הָֽ hˈā הַ the אֶחָ֖ד ʔeḥˌāḏ אֶחָד one פִּישֹׁ֑ון pîšˈôn פִּישֹׁון Pishon ה֣וּא hˈû הוּא he הַ ha הַ the סֹּבֵ֗ב ssōvˈēv סבב turn אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַֽ hˈa הַ the חֲוִילָ֔ה ḥᵃwîlˈā חֲוִילָה Havilah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֖ם šˌām שָׁם there הַ ha הַ the זָּהָֽב׃ zzāhˈāv זָהָב gold
2:11. nomen uni Phison ipse est qui circuit omnem terram Evilat ubi nascitur aurumThe name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth.
11. The name of the first is Pishon: that is it which compasseth the whole land of Havilah, where there is gold;
2:11. The name of one is the Phison; it is that which runs through all the land of Hevilath, where gold is born;
2:11. The name of the first [is] Pison: that [is] it which compasseth the whole land of Havilah, where [there is] gold;
The name of the first [is] Pison: that [is] it which compasseth the whole land of Havilah, where [there is] gold:

11: Имя одной Фисон: она обтекает всю землю Хавила, ту, где золото;
2:11
ὄνομα ονομα name; notable
τῷ ο the
ἑνὶ εις.1 one; unit
Φισων φισων this; he
ο the
κυκλῶν κυκλοω encircle; surround
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
Ευιλατ ευιλατ there
οὗ ου.1 where
ἐστιν ειμι be
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
2:11
שֵׁ֥ם šˌēm שֵׁם name
הָֽ hˈā הַ the
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
פִּישֹׁ֑ון pîšˈôn פִּישֹׁון Pishon
ה֣וּא hˈû הוּא he
הַ ha הַ the
סֹּבֵ֗ב ssōvˈēv סבב turn
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַֽ hˈa הַ the
חֲוִילָ֔ה ḥᵃwîlˈā חֲוִילָה Havilah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֖ם šˌām שָׁם there
הַ ha הַ the
זָּהָֽב׃ zzāhˈāv זָהָב gold
2:11. nomen uni Phison ipse est qui circuit omnem terram Evilat ubi nascitur aurum
The name of the one is Phison: that is it which compasseth all the land of Hevilath, where gold groweth.
2:11. The name of one is the Phison; it is that which runs through all the land of Hevilath, where gold is born;
2:11. The name of the first [is] Pison: that [is] it which compasseth the whole land of Havilah, where [there is] gold;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:11 , Gen 2:12
The Pishon waters in its subsequent course the land of Havilah. This country is noted for the best gold, and for two other products, concerning which interpreters differ. Bedolach is, according to the Septuagint, the carbuncle or crystal; according to others, the pearl, or a particular kind of gum. The last is the more probable, if we regard the various Greek and Latin forms of the word: Βδέλλα bdella, Βδέλλιον bdellion, Josephus Ant. iii. 1, 6; οἱ δὲ μάδελκον hoi de madelkon, οἱ δὲ Βολχὸν καλοῦσι hoi de bolchon kalousi, Dioscor. i. 71; alii brochon appellant, alii malacham, alii maldacon, Pliny H. N. 12, 9. Pliny describes it as black, while the manna, which is compared with it Num 11:7, is white; but עין ‛ ayı̂ n the point of resemblance may refer not to color, but to transparence or some other visible quality. This transparent, aromatic gum is found in Arabia, Babylonia, Bactriana, Media, and India. Shoham is variously conjectured to be the beryl, onyx, sardonyx, or emerald. The first, according to Pliny, is found in India and about Pontus. As the name Pishon means the gushing or spouting current, it may have been applied to many a stream by the migratory tribes. The Halys perhaps contains the same root with Havilah; namely, הול hvl (Rawlinson's Her. i., p. 126); and it rises in Armenia (Herod. i. 72). The Chalybes in Pontus, perhaps, contain the same root. The Pishon may have been the Halys or some other stream flowing into the Black Sea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Havilah: Gen 10:7, Gen 10:29, Gen 25:18; Sa1 15:7
Geneva 1599
2:11 The name of the first [is] Pison: that [is] it which compasseth the whole land (i) of Havilah, where [there is] gold;
(i) Havilah is a country adjoining Persia to the east, and inclining towards the west.
John Gill
2:11 The name of the first is Pison,.... Not the river Nile in Egypt, as Jarchi, who thinks it is derived from "Pashah", which signifies to increase, expand, and diffuse, as that does at certain times, and spreads itself over the land of Egypt, or from "Pishten", linen, which grows there, Is 19:9 nor the river Ganges in India, as Josephus (m), and others; for the country where it is afterwards said to run agrees with neither Egypt nor India: rather it seems to be the same river, which is the Phasis of Pliny (n), and Strabo (o), and the Physcus of Xenophon (p), and the Hyphasis of Philostorgius (q), a river in Armenia, and about Colchis; and which is sometimes called Pasitigris, being a branch of that river, and mixed with, or arising from channels, drawn from Tigris, Euphrates, and other waters (r).
that is it which compasseth the whole land of Havilah, where there is gold; this country had its name from Havilah, one of the sons of Cush, Gen 10:7 who very probably seated himself near his brother Seba, from whom came the Sabeans, who inhabited one part of Arabia; and Havilah, it is plain, was before Egypt, in the way to Assyria, and bordered upon the Ishmaelites, who inhabited Arabia Deserta, Gen 25:16. So that it seems to be a country in Arabia, near unto, or a part of Cush or Arabia Cusea, and near to Seba or Arabia Felix: and so Strabo, among the nations of the Arabians, and along with the Nabatheans, places the Chaulotaeans (s), who seem to be no other than the posterity of Havilah: according to the learned Reland (t), it is the same with Colchis, a part of Scythia, and Phasis is well known to be a river of Colchis; and which runs into Pontus, as appears from Pliny (u) and includes Scythia, as Justin (w) says; and then it must have its name from Havilah, the son of Joktan, Gen 10:29 and in either of these countries there was gold, and an abundance of it, and of the best, as follows:(After the global destruction of Noah's flood, it is doubtful that the location of these rivers could be determined with any degree of certainty today. Ed.)
(m) Antiqu. l. 1. c. 1. sect. 3. (n) Nat. Hist. l. 6. c. 4. 17. (o) Geograph. l. 11. p. 343, 345, 364. (p) Cyr. Minor. l. 2. (q) Hist. Ecclesiast. l. 3. c. 10. (r) Curtius, l. 5. c. 3. Strabo. Geograph. l. 15. p. 501. (s) Ib. p. 528. (t) De Paradiso, p. 16, &c. (u) Ut supra. (Nat. Hist. l. 6. c. 4. 17.) (w) E Trogo, l. 2. c. 2.
2:122:12: եւ ոսկի երկրին այնորիկ ազնիւ. եւ անդ է սուտակն եւ ակն դահանակ[15]։ [15] Ոմանք. Եւ անդ է սուտակ եւ ակն դահ՛՛։ Ուր Ոսկան. եւ անդ է ակն սուտակ։
12 Այդ երկրի ոսկին ազնիւ է: Այնտեղ կայ նաեւ սուտակ եւ դահանակ ակնաքարը:
12 Եւ այն երկրին ոսկին ազնիւ է. սուտակ ու եղնգնաքար կայ հոն։
Եւ ոսկի երկրին այնորիկ ազնիւ. եւ անդ է սուտակն եւ ակն դահանակ:

2:12: եւ ոսկի երկրին այնորիկ ազնիւ. եւ անդ է սուտակն եւ ակն դահանակ[15]։
[15] Ոմանք. Եւ անդ է սուտակ եւ ակն դահ՛՛։ Ուր Ոսկան. եւ անդ է ակն սուտակ։
12 Այդ երկրի ոսկին ազնիւ է: Այնտեղ կայ նաեւ սուտակ եւ դահանակ ակնաքարը:
12 Եւ այն երկրին ոսկին ազնիւ է. սուտակ ու եղնգնաքար կայ հոն։
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2:1212: и золото той земли хорошее; там бдолах и камень оникс.
2:12 τὸ ο the δὲ δε though; while χρυσίον χρυσιον gold piece; gold leaf τῆς ο the γῆς γη earth; land ἐκείνης εκεινος that καλόν καλος fine; fair καὶ και and; even ἐκεῖ εκει there ἐστιν ειμι be ὁ ο the ἄνθραξ ανθραξ live coal καὶ και and; even ὁ ο the λίθος λιθος stone ὁ ο the πράσινος πρασινος emerald; light green
2:12 וּֽ ˈû וְ and זֲהַ֛ב zᵃhˈav זָהָב gold הָ hā הַ the אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth הַ ha הַ the הִ֖וא hˌiw הִיא she טֹ֑וב ṭˈôv טֹוב good שָׁ֥ם šˌām שָׁם there הַ ha הַ the בְּדֹ֖לַח bbᵊḏˌōlaḥ בְּדֹלַח bdellium-gum וְ wᵊ וְ and אֶ֥בֶן ʔˌeven אֶבֶן stone הַ ha הַ the שֹּֽׁהַם׃ ššˈōham שֹׁהַם carnelian
2:12. et aurum terrae illius optimum est ibique invenitur bdellium et lapis onychinusAnd the gold of that land is very good: there is found bdellium, and the onyx stone.
12. and the gold of that land is good: there is bdellium and the onyx stone.
2:12. and the gold of that land is the finest. In that place is found bdellium and the onyx stone.
2:12. And the gold of that land [is] good: there [is] bdellium and the onyx stone.
And the gold of that land [is] good: there [is] bdellium and the onyx stone:

12: и золото той земли хорошее; там бдолах и камень оникс.
2:12
τὸ ο the
δὲ δε though; while
χρυσίον χρυσιον gold piece; gold leaf
τῆς ο the
γῆς γη earth; land
ἐκείνης εκεινος that
καλόν καλος fine; fair
καὶ και and; even
ἐκεῖ εκει there
ἐστιν ειμι be
ο the
ἄνθραξ ανθραξ live coal
καὶ και and; even
ο the
λίθος λιθος stone
ο the
πράσινος πρασινος emerald; light green
2:12
וּֽ ˈû וְ and
זֲהַ֛ב zᵃhˈav זָהָב gold
הָ הַ the
אָ֥רֶץ ʔˌāreṣ אֶרֶץ earth
הַ ha הַ the
הִ֖וא hˌiw הִיא she
טֹ֑וב ṭˈôv טֹוב good
שָׁ֥ם šˌām שָׁם there
הַ ha הַ the
בְּדֹ֖לַח bbᵊḏˌōlaḥ בְּדֹלַח bdellium-gum
וְ wᵊ וְ and
אֶ֥בֶן ʔˌeven אֶבֶן stone
הַ ha הַ the
שֹּֽׁהַם׃ ššˈōham שֹׁהַם carnelian
2:12. et aurum terrae illius optimum est ibique invenitur bdellium et lapis onychinus
And the gold of that land is very good: there is found bdellium, and the onyx stone.
2:12. and the gold of that land is the finest. In that place is found bdellium and the onyx stone.
2:12. And the gold of that land [is] good: there [is] bdellium and the onyx stone.
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Adam Clarke: Commentary on the Bible - 1831
2:12: There is bdellium (בדלח bedolach) and the onyx stone, אבן השהם eben hashshoham - Bochart thinks that the bedolach or bdellium means the pearl-oyster; and shoham is generally understood to mean the onyx, or species of agate, a precious stone which has its name from ονυξ a man's nail, to the color of which it nearly approaches. It is impossible to say what is the precise meaning of the original words; and at this distance of time and place it is of little consequence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: Bdellium is a transparent aromatic gum. The onyx is a precious stone, so called from a Greek word signifying a man's nail, to the colour of which it nearly approaches.
Num 11:7
onyx: Exo 28:20, Exo 39:13; Job 28:16; Eze 28:13
John Gill
2:12 And the gold of that land is good,.... Arabia was famous for gold: Diodorus Siculus (x) speaks of gold in Arabia, called "apyrus", which is not melted by fire out of small filings, as other; but as soon as dug is said to be pure gold, and that in the size of chestnuts, and of such a flaming colour, that the most precious stones are set in it by artificers for ornament: and in Colchis and Scythia, as Strabo (y) relates, there are rivers which produce gold; and from whence came the fable of the golden fleece, the Argonauts went to Colchis for:
there is the bdellium, and the onyx stone; the first of these is either an aromatic gum; the tree, according to Pliny (z), is black, and is of the size of an olive tree, has the leaf of an oak, and its fruit is like capers; it is found in Arabia, India, Media, and Babylon; but the best, according to him, is in Bactriana, and, next to that, the bdellium of Arabia: or else it is a precious stone, and which the Jewish writers (a) commonly take to be crystal; and, according to Solinus (b), the best crystal is in Scythia. Bochart (c) would have it that the pearl is meant, because of its whiteness and roundness, for which the manna is compared to it, Num 11:7 and the rather because of the pearl fishery at Catipha, taking Havilah to be that part of Arabia which lies upon the Persian gulf. The latter, the onyx, is a precious stone, which has its name from its being of the colour of a man's nail; and, according to Pliny (d), the onyx marble is found in the mountains of Arabia, and the ancients thought it was nowhere else; and he speaks elsewhere of the Arabian onyx precious stone, and of the sardonyx, as in the same country (e); and some think that is here meant; though the word is sometimes by the Septuagint rendered the emerald; and the best of these, according to Solinus (f) and Pliny (g), were in Scythia. (After the global destruction of Noah's flood, it is doubtful that the location of these places could be determined with degree of certainty today. Ed.)
(x) Bibliothec. l. 2. p. 133. (y) Geograph. l. 1. p. 31. & l. 11. p. 344. (z) Nat. Hist. l. 12. c. 9. (a) Jarchi in Numb. xi. 7. David de Pomis Tzemach David, fol. 8. 3. (b) Polyhistor. c. 25. (c) Hierozoic. par. 2. l. 5. c. 5. p. 675, &c. (d) Nat. Hist. l. 36. c. 7. (e) lb. l. 37. c. 6. (f) Polyhistor. ut supra. (c. 25) (g) Ut supra, (Nat. Hist. l. 36.) c. 5.
2:132:13: Եւ անուն գետոյն երկրորդի Գեհո՛վն. նա՛ պատէ զամենայն երկիրն Եթովպացւոց։
13 Երկրորդ գետի անունը Գեհոն է: Նա պատում է Եթովպացւոց երկիրը:
13 Ու երկրորդ գետին անունը Գեհոն է. ասիկա Քուշի բոլոր երկիրը կը պտըտի։
Եւ անուն գետոյն երկրորդի Գեհովն. նա պատէ զամենայն երկիրն [29]Եթովպացւոց:

2:13: Եւ անուն գետոյն երկրորդի Գեհո՛վն. նա՛ պատէ զամենայն երկիրն Եթովպացւոց։
13 Երկրորդ գետի անունը Գեհոն է: Նա պատում է Եթովպացւոց երկիրը:
13 Ու երկրորդ գետին անունը Գեհոն է. ասիկա Քուշի բոլոր երկիրը կը պտըտի։
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2:1313: Имя второй реки Гихон: она обтекает всю землю Куш.
2:13 καὶ και and; even ὄνομα ονομα name; notable τῷ ο the ποταμῷ ποταμος river τῷ ο the δευτέρῳ δευτερος second Γηων γηων this; he ὁ ο the κυκλῶν κυκλοω encircle; surround πᾶσαν πας all; every τὴν ο the γῆν γη earth; land Αἰθιοπίας αιθιοπια Aithiopia; Ethiopia
2:13 וְ wᵊ וְ and שֵֽׁם־ šˈēm- שֵׁם name הַ ha הַ the נָּהָ֥ר nnāhˌār נָהָר stream הַ ha הַ the שֵּׁנִ֖י ššēnˌî שֵׁנִי second גִּיחֹ֑ון gîḥˈôn גִּיחֹון Gihon ה֣וּא hˈû הוּא he הַ ha הַ the סֹּובֵ֔ב ssôvˈēv סבב turn אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth כּֽוּשׁ׃ kˈûš כּוּשׁ Cush
2:13. et nomen fluvio secundo Geon ipse est qui circuit omnem terram AethiopiaeAnd the name of the second river is Gehon: the same is it that compasseth all the land of Ethiopia
13. And the name of the second river is Gihon: the same is it that compasseth the whole land of Cush.
2:13. And the name of the second river is the Gehon; it is that which runs through all the land of Ethiopia.
2:13. And the name of the second river [is] Gihon: the same [is] it that compasseth the whole land of Ethiopia.
And the name of the second river [is] Gihon: the same [is] it that compasseth the whole land of Ethiopia:

13: Имя второй реки Гихон: она обтекает всю землю Куш.
2:13
καὶ και and; even
ὄνομα ονομα name; notable
τῷ ο the
ποταμῷ ποταμος river
τῷ ο the
δευτέρῳ δευτερος second
Γηων γηων this; he
ο the
κυκλῶν κυκλοω encircle; surround
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
Αἰθιοπίας αιθιοπια Aithiopia; Ethiopia
2:13
וְ wᵊ וְ and
שֵֽׁם־ šˈēm- שֵׁם name
הַ ha הַ the
נָּהָ֥ר nnāhˌār נָהָר stream
הַ ha הַ the
שֵּׁנִ֖י ššēnˌî שֵׁנִי second
גִּיחֹ֑ון gîḥˈôn גִּיחֹון Gihon
ה֣וּא hˈû הוּא he
הַ ha הַ the
סֹּובֵ֔ב ssôvˈēv סבב turn
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
כּֽוּשׁ׃ kˈûš כּוּשׁ Cush
2:13. et nomen fluvio secundo Geon ipse est qui circuit omnem terram Aethiopiae
And the name of the second river is Gehon: the same is it that compasseth all the land of Ethiopia
2:13. And the name of the second river is the Gehon; it is that which runs through all the land of Ethiopia.
2:13. And the name of the second river [is] Gihon: the same [is] it that compasseth the whole land of Ethiopia.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: «Геон… обтекает землю Куш…» Местоположение второй райской реки точно также довольно спорно и поэтому лучше начать с определения страны, которую она обтекала. В еврейском подлиннике страна эта называется «землей Куш», т. е. местожительством кушитов, потомков младшего сына Хамова-Куша или Хуса (Быт 10:5–8). LXX перевели это словом «Эфиопия», чем подали многим повод искать самую страну в северо-восточном углу Африки, по соседству с Гислом, куда, действительно, впоследствии и переселились хамиты (Иер 2:18). Но первоначальной родиной этих кушитов, по свидетельству генеалогической таблицы Библии (Быт 10:6–10) и памятников клинообразной литературы (Kasdim), был восточный берег нижнего течения Тигра и северо-восточный угол Персидского залива, именно та самая долина Сеннаар, в которой, по сказанию Библии, осели потомки разных народностей, оставшихся после вавилонского столпотворения; сплотившись в один культурно-гражданский союз под преобладающим влиянием кушитов, они и образовали особую народность, известную в науке под названием суммерийско-аккадийской, а в клинообразных текстах под именем Kassu, что очень созвучно с библейским «Куш». «Если же Куш то же, что Kassu, говорит проф. Делич, то и Гихон представляется возможным отожествить с Гуханом, месопотамским рукавом Евфрата».
Albert Barnes: Notes on the Bible - 1834
2:13 , Gen 2:14
Gihon, the second river, flows by the land of Kush. It is possible that the name Kush remains in Caucasus and in the Caspian. The Gihon is the stream that breaks or bursts forth; a quality common to many rivers. The name is preserved in the Jyhoon, flowing into the sea of Aral. Here it probably designates the leading stream flowing out of Armenia into the Caspian, or in that direction. Hiddekel, the third, goes in front, or on the east of Asshur. The original Asshur embraced northern Mesopotamia, as well as the slopes of the mountain range on the other side of the Tigris. Perath, the fourth, is the well-known Frat or Euphrates.
In endeavoring to determine the situation of Eden, it is evident we can only proceed on probable grounds. The deluge, and even the distance of time, warrant us in presuming great land changes to have taken place since this geographical description applied to the country. Let us see, however, to what result the simple reading of the text will lead us. A river is said to flow out of Eden into the garden. This river is not named, and may, in a primary sense of the term, denote the running water of the district in general. This is then said to be parted into four heads - the upper courses of four great rivers. One of these rivers is known to this day as the Frat or Euphrates. A second is with almost equal unanimity allowed to be the Dijlah or Tigris. The sources of these lie not far asunder, in the mountains of Armenia, and in the neighborhood of the lakes Van and Urumiah. Somewhere in this region must have been the celebrated but unnamed stream. The Hiddekel flowed east of Asshur; the primitive portion of which seems therefore to have been in Mesopotamia. The Gihon may have flowed into the Caspian, on the banks of which was the original Kush. The Pishon may have turned towards the Euxine, and compassed the primitive Havilah, lying to the south and east of that sea.
It may be said that the Kush and Havilah of later times belong to different localities. This, however, is no solid objection, on two grounds:
First. Geography affords numerous examples of the transferrence of names from one place to another along the line of migration. Thus, Galatia in Asia Minor would be inexplicable or misleading, did not history inform us that tribes from Gallia had settled there and given their name to the province. We may therefore expect names to travel with the tribes that bear them or love them, until they come to their final settlements. Hence, Kush may have been among the Caucasian glens and on the Caspian shores. In the progress of his development, whether northward or southward, he may have left his mark in Kossaea and Kissia, while he sent his colonies into southern Arabia Aethiopia and probably India.
Second. Countries agreeing in name may be totally unconnected either in time or place. Thus, in the table of nations we meet with two persons called Havilah Gen 10:7, Gen 10:29; the one a Kushite, who settled probably in the south of Arabia, the other a Joctanite, who occupied a more northerly locality in the same peninsula. A primitive Havilah, different from both, may have given his name to the region southeast of the Euxine.
The rivers Pishon and Gihon may have been greatly altered or even effaced by the deluge and other causes. Names similar to these may be found in various places. They cannot prove much more than resemblance in language, and that may be sometimes very remote. There is one other Gihon mentioned in Scripture Kg1 1:33, and several like names occur in profane history. At first sight it seems to be stated that the one stream branched into four. If so, this community of origin has disappeared among the other changes of the country. But in the original text the words "and thence" come before the verb "parted." This verb has no subject expressed, and may have its subject implied in itself. The meaning of the sentence will then be, "and thence," after the garden had been watered by the river, "it," the river, or the water system of the country, "was parted into four heads." We cannot tell, and it is not material, which of these interpretations correctly represents the original fact.
According to the above view, the land and garden of Eden lay in Armenia, around the lakes Van and Urumiah, or the district where these lakes now are. The country here is to this day a land of delight, and very well suited in many respects to be the cradle of the human race. There is only one other locality that has any claim to probability from an examination of Scripture. It is the alluvial ground where the Euphrates and Tigris unite their currents, and then again separate into two branches, by which their waters are discharged into the Persian Gulf. The neck in which they are united is the river that waters the garden. The rivers, before they unite, and the branches, after they separate; are the four rivers. The claim of this position to acceptance rests on the greater contiguity to Kissia or Susiana, a country of the Kushites, on the one side and on the other to Havilah, a district of Arabia, as well as its proximity to Babel, where the confusion of tongues took place. These claims do not constrain our assent. Susiana is nearer the Tigris itself than the present eastern branch after the separation. Havilah is not very near the western branch. If Babel be near, Armenia, where the ark rested, is very far away. Against this position is the forced meaning it puts on the text by its mode of accounting for the four rivers. The garden river in the text rises in Eden, and the whole four have their upper currents in that land. All is different in the case here supposed. Again, the land of Shinar is a great wheat country, and abounds in the date palm. But it is not otherwise distinguished for trees. It is a land of the simoon, the mirage, and the drought, and its summer heat is oppressive and enfeebling. It cannot therefore claim to be a land of delight (Eden), either in point of climate or variety of produce. It is not, consequently, so well suited as the northern position, either to the description in the text or the requirements of primeval man.
It is evident that this geographical description must have been written long after the document in which it is found might have been composed. Mankind must have multiplied to some extent, have spread themselves along these rivers, and become familiar with the countries here designated. All this might have taken place in the lifetime of Adam, and so have been put on record, or handed down by tradition from an eye-witness. But it is remarkable that the three names of countries reappear as proper names among the descendants of Noah after the flood.
Hence, arises a question of great interest concerning the composition of the document in which they are originally found. If these names be primeval, the document in its extant form may have been composed in the time of Adam, and therefore before the deluge. In this case Moses has merely authenticated it and handed it down in its proper place in the divine record. And the sons of Noah, from some unexplained association, have adopted the three names and perpetuated them as family names. If, on the other hand, these countries are named after the descendants of Noah, the geographical description of the garden must have been composed after these men had settled in the countries to which they have given their names. At the same time, these territorial designations apply to a time earlier than Moses; hence, the whole document may have been composed in the time of Noah, who survived the deluge three hundred and fifty years, and may have witnessed the settlement and the designation of these countries. And, lastly, if not put together in its present form by any pRev_ious writer, then the document is directly from the pen of Moses, who composed it out of pre-existent memorials. And as the pRev_ious document was solely due to inspiration, we shall in this case be led to ascribe the whole of Genesis to Moses as the immediate human composer.
It must be admitted that any of these ways of accounting for the existing form of this document is within the bounds of possibility. But the question is, Which is the most probable? We are in a fair position for discussing this question in a dispassionate manner, and without any anxiety, inasmuch as on any of the three suppositions Moses, who lived long after the latest event expressed or implied, is the acknowledged voucher for the document before us. It becomes us to speak with great moderation and caution on a point of so remote antiquity. To demonstrate this may be one of the best results of this inquiry.
I. The following are some of the grounds for the theory that the names of countries in the document are original and antediluvian:
First, it was impossible to present to the postdiluvians in later terms the exact features and conditions of Eden, because many of these were obliterated. The four rivers no longer sprang from one. Two of the rivers remained, indeed, but the others had been so materially altered as to be no longer clearly distinguishable. The Euxine and the Caspian may now cover their former channels. In circumstances like these later names would not answer.
Second, though the name Asshur represents a country nearly suitable to the original conditions, Havilah and Kush cannot easily have their postdiluvian meanings in the present passage. The presumption that they have has led interpreters into vain and endless conjectures. Supposing Kush to be Aethiopia, many have concluded the Gihon to be the Nile, which in that case must have had the same fountain-head, or at least risen in the same region with the Euphrates. Others, supposing it to be a district of the Tigris, near the Persian Gulf, imagine the Gihon to be one of the mouths of the united Euphrates and Tigris, and thus, give a distorted sense to the statement that the four streams issued from one. This supposition, moreover, rests on the precarious hypothesis that the two rivers had always a common neck. The supposition that Havilah was in Arabia or on the Indian Ocean is liable to the same objections. Hence, the presumption that these names are postdiluvian embarrasses the meaning of the passage.
Third, if these names be primeval, the present document in its integrity may have been composed in the time of Adam; and this accounts in the most satisfactory manner for the preservation of these traditions of the primitive age.
Fourth, the existence of antediluvian documents containing these original names would explain in the simplest manner the difference in the localities signified by them before and after the deluge. This difference has tended to invalidate the authenticity of the book in the eyes of some; whereas the existence of antiquated names in a document, though failing to convey to us much historical information, is calculated to impress us with a sense of its antiquity and authenticity. And this is of more importance than a little geographical knowledge in a work whose paramount object is to teach moral and religious truth.
Fifth, it is the habit of the sacred writers not to neglect the old names of former writers, but to append to them or conjoin with them the later or better known equivalents, when they wish to present a knowledge of the place and its former history. Thus, "Bela, this is Zoar" Gen 14:2, Gen 14:8; "Kiriath-Arba, this is Hebron" Gen 33:2; "Ephrath, this is Bethlehem" Gen 35:19.
Sixth, these names would be orignally personal; and hence, we can see a sufficient reason why the sons of Noah renewed them in their families, as they were naturally disposed to perpetuate the memory of their distinguished ancestors.
II. The second hypothesis, that the present form of the document originated in the time of Noah, after the flood, is supported by the following considerations:
First, it accounts for the three names of countries in the easiest manner. The three descendants of Noah had by this time given their names to these countries. The supposition of a double origin or application of these names is not necessary.
Second, it accounts for the change in the localities bearing these names. The migrations and dispersions of tribes carried the names to new and various districts in the time intervening between Noah and Moses.
Third, it represents with sufficient exactness the locality of the garden. The deluge may not have greatly altered the general features of the countries. It may not be intended to represent the four rivers as derived from any common head stream; it may only be meant that the water system of the country gathered into four principal rivers. The names of all these are primeval. Two of them have descended to our days, because a permanent body of natives remained on their banks. The other two names have changed with the change of the inhabitants.
Fourth, it allows for primeval documents, if such existed of so early a date. The surviving document was prepared from such preexisting writings, or from oral traditions of early days, as yet unalloyed with error in the God-fearing family of Noah.
Fifth, it is favored by the absence of explanatory proper names, which we might have expected if there had been any change known at the time of composition.
III. The hypothesis that Moses was not merely the authenticator, but the composer of this as well as the preceding and subsequent documents of Genesis, has some very strong grounds.
First, it explains the local names with the same simplicity as in the preceding case (1).
Second, it allows for primeval and successive documents equally well (4), the rivers Pishon and Gihon and the primary Havilah and Kush being still in the memory of man, though they disappeared from the records of later times.
Third, it notifies with fidelity to the attentive reader the changes in the geographical designations of the past.
Fourth, it accounts for the occurrence of comparatively late names of localities in an account of primeval times.
Fifth, it explains the extreme bRev_ity of these ancient notices. If documents had been composed from time to time and inserted in their original state in the book of God, it must have been a very voluminous and unmanageable record at a very early period.
These presumptions might now be summed up and compared, and the balance of probability struck, as is usually done. But we feel bound not to do so. First. We have not all the possibilities before us, neither is it in the power of human imagination to enumerate them, and therefore we have not the whole data for a calculation of probabilities. Second. We have enough to do with facts, without elevating probabilities into the rank of facts, and thereby hopelessly embarrassing the whole premises of our deductive knowledge. Philosophy, and in particular the philosophy of criticism, has suffered long from this cause. Its very first principles have been overlaid with foregone conclusions, and its array of seeming facts has been impaired and enfeebled by the presence of many a sturdy probability or improbability in the solemn guise of a mock fact. Third. The supposed fact of a set of documents composed by successive authors, duly labelled and handed down to Moses to be merely collected into the book of Genesis, if it was lurking in any mind, stands detected as only a probability or improbability at best. The second document implies facts, which are possibly not recorded until the fifth. Fourth. And, lastly, there is no impossibility or improbability in Moses being not the compiler but the immediate author of the whole of Genesis, though it be morally certain that he had oral or written memoranda of the past before his mind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: Gihon: The Araxes, which runs into the Caspian sea.
Ethiopia: Heb. Cush, The country of the ancient Cussaei. Gen 10:6; Isa 11:11
John Gill
2:13 And the name of the second river is Gihon,.... There was one of this name in the land of Israel, which, or a branch of it, flowed near Jerusalem, 3Kings 1:33 this Aben Ezra suggests is here meant, and which favours the notion of the above learned man, that the garden of Eden was in the land of Israel. Josephus (h) takes it to be the river Nile, as do many others; it seems to have been a branch of the river Euphrates or Tigris, on the eastern side, as Phison was on the west; and so Aben Ezra says it came from the south east. The learned Reland (i) will have it to be the river Araxes: it has its name, according to Jarchi, from the force it goes with, and the noise it makes. And it seems to have its name from which signifies to come forth with great force, as this river is said to do, when it pours itself into the Baltic sea.
The same is it that compasseth the whole land of Ethiopia; either Ethiopia above Egypt; and this favours the notion of those who take Gihon to be the Nile: for Pausanias (k) says, that it was commonly reported that the Nile was Euphrates, which disappearing in a marsh, rose up above Ethiopia, and became the Nile, and so washed that country, and is thought to agree very well with the Mosaic account: or else that Cush or Ethiopia, which bordered on Midian, and was a part of Arabia, and may be called Arabia Chusea, often meant by Cush in Scripture. Reland (l) thinks the country of the Cossaeans or Cussaeans, a people bordering on Media, the country of Kuhestan, a province of Persia, is intended. (After the global destruction of Noah's flood, it is doubtful that the location of these rivers could be determined with any degree of certainty today. Ed.)
(h) Antiqu, l. 1. c. 1. sect. 3. Philostorg. Eccl. Hist. l. 3. c. 10. p. 482. (i) De situ Paradisi, p. 32. (k) Corinthiaca sive, l. 2. p. 94. (l) Ut supra, (De situ Paradisi) p. 38.
2:142:14: Եւ գետն երրորդ՝ Տիգրիս, նա՛ է որ երթայ յանդիման Ասորեստանի։ Եւ գետն չորրորդ Եփրա՛տէս։
14 Երրորդ գետը Տիգրիսն է: Սա հոսում է դէպի Ասորեստան: Չորրորդ գետը Եփրատն է:
14 Ու երրորդ գետին անունը Տիգրիս է. ասիկա Ասորեստանի արեւելեան կողմը կ’երթայ։
Եւ գետն երրորդ` Տիգրիս, նա է որ երթայ [30]յանդիման Ասորեստանի: Եւ գետն չորրորդ Եփրատէս:

2:14: Եւ գետն երրորդ՝ Տիգրիս, նա՛ է որ երթայ յանդիման Ասորեստանի։ Եւ գետն չորրորդ Եփրա՛տէս։
14 Երրորդ գետը Տիգրիսն է: Սա հոսում է դէպի Ասորեստան: Չորրորդ գետը Եփրատն է:
14 Ու երրորդ գետին անունը Տիգրիս է. ասիկա Ասորեստանի արեւելեան կողմը կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Имя третьей реки Хиддекель: она протекает пред Ассириею. Четвертая река Евфрат.
2:14 καὶ και and; even ὁ ο the ποταμὸς ποταμος river ὁ ο the τρίτος τριτος third Τίγρις τιγρις this; he ὁ ο the πορευόμενος πορευομαι travel; go κατέναντι κατεναντι opposite; before Ἀσσυρίων ασσυριος the δὲ δε though; while ποταμὸς ποταμος river ὁ ο the τέταρτος τεταρτος fourth οὗτος ουτος this; he Εὐφράτης ευφρατης Euphratēs; Effratis
2:14 וְ wᵊ וְ and שֵׁ֨ם šˌēm שֵׁם name הַ ha הַ the נָּהָ֤ר nnāhˈār נָהָר stream הַ ha הַ the שְּׁלִישִׁי֙ ššᵊlîšˌî שְׁלִישִׁי third חִדֶּ֔קֶל ḥiddˈeqel חִדֶּקֶל Tigris ה֥וּא hˌû הוּא he הַֽ hˈa הַ the הֹלֵ֖ךְ hōlˌēḵ הלך walk קִדְמַ֣ת qiḏmˈaṯ קִדְמָה front אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur וְ wᵊ וְ and הַ ha הַ the נָּהָ֥ר nnāhˌār נָהָר stream הָֽ hˈā הַ the רְבִיעִ֖י rᵊvîʕˌî רְבִיעִי fourth ה֥וּא hˌû הוּא he פְרָֽת׃ fᵊrˈāṯ פְּרָת Euphrates
2:14. nomen vero fluminis tertii Tigris ipse vadit contra Assyrios fluvius autem quartus ipse est EufratesAnd the name of the third river is Tigris: the same passeth along by the Assyrians. And the fourth river is Euphrates.
14. And the name of the third river is Hiddekel: that is it which goeth in front of Assyria. And the fourth river is Euphrates.
2:14. Truly, the name of the third river is the Tigris; it advances opposite the Assyrians. But the fourth river, it is the Euphrates.
2:14. And the name of the third river [is] Hiddekel: that [is] it which goeth toward the east of Assyria. And the fourth river [is] Euphrates.
And the name of the third river [is] Hiddekel: that [is] it which goeth toward the east of Assyria. And the fourth river [is] Euphrates:

14: Имя третьей реки Хиддекель: она протекает пред Ассириею. Четвертая река Евфрат.
2:14
καὶ και and; even
ο the
ποταμὸς ποταμος river
ο the
τρίτος τριτος third
Τίγρις τιγρις this; he
ο the
πορευόμενος πορευομαι travel; go
κατέναντι κατεναντι opposite; before
Ἀσσυρίων ασσυριος the
δὲ δε though; while
ποταμὸς ποταμος river
ο the
τέταρτος τεταρτος fourth
οὗτος ουτος this; he
Εὐφράτης ευφρατης Euphratēs; Effratis
2:14
וְ wᵊ וְ and
שֵׁ֨ם šˌēm שֵׁם name
הַ ha הַ the
נָּהָ֤ר nnāhˈār נָהָר stream
הַ ha הַ the
שְּׁלִישִׁי֙ ššᵊlîšˌî שְׁלִישִׁי third
חִדֶּ֔קֶל ḥiddˈeqel חִדֶּקֶל Tigris
ה֥וּא hˌû הוּא he
הַֽ hˈa הַ the
הֹלֵ֖ךְ hōlˌēḵ הלך walk
קִדְמַ֣ת qiḏmˈaṯ קִדְמָה front
אַשּׁ֑וּר ʔaššˈûr אַשּׁוּר Asshur
וְ wᵊ וְ and
הַ ha הַ the
נָּהָ֥ר nnāhˌār נָהָר stream
הָֽ hˈā הַ the
רְבִיעִ֖י rᵊvîʕˌî רְבִיעִי fourth
ה֥וּא hˌû הוּא he
פְרָֽת׃ fᵊrˈāṯ פְּרָת Euphrates
2:14. nomen vero fluminis tertii Tigris ipse vadit contra Assyrios fluvius autem quartus ipse est Eufrates
And the name of the third river is Tigris: the same passeth along by the Assyrians. And the fourth river is Euphrates.
2:14. Truly, the name of the third river is the Tigris; it advances opposite the Assyrians. But the fourth river, it is the Euphrates.
2:14. And the name of the third river [is] Hiddekel: that [is] it which goeth toward the east of Assyria. And the fourth river [is] Euphrates.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Имена двух последних рек не представляют уже никаких трудностей, так как под теми же самыми названиями они известны и в настоящее время. Тут только может возбуждать некоторое недоумение направление Тигра, указанное на восток (или как неточно переводят LXX, а за ними и наш славянский — «напротив») от Ассирии, тогда как сама-то Ассирия чуть ли не вся лежит на восток от Тигра! Недоумение это легко устраняется тем предположением, что под «Ассирией» здесь разумеется не столько вся страна, сколько самый тот город, имя которого она носила и развалины которого в настоящее время открыты, действительно, на восточном берегу Тигра (местечко Килет-Шерга).

Таким образом, сопоставляя данные Библии с открытиями новейшей ассириологии, положение библейского рая уместнее всего определить в южной части месопотамской равнины, между Вавилоном на север и Персидским заливом на юг. По заключению целого ряда выдающихся ученых (Ролинсона, Шрадера, Делича, Якимова и др.), библейский ган-Эден тождественен с gan-idimi — ассирийских клинообразных текстов, и, следовательно, лежал в области южного Вавилона. Несомненная реальность земного рая устанавливается также многими местами самого Священного Писания (Быт 13:10; Иез 31:8–9: и др.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: Hiddekel: Dan 10:4, The Tigris
toward the east of: or, eastward to, Gen 10:11, Gen 10:22, Gen 25:18
Euphrates: Gen 15:18; Deu 1:7, Deu 11:24; Rev 9:14
John Gill
2:14 The name of the third river is Hiddekel,.... A river which ran by Shushan in Persia, and retained its name in the times of Daniel, Dan 10:4 where it is called the great river; and it seems it bears the same name now among the Persians; at least it did an hundred and fifty years ago, when Rauwolff (m) travelled in those parts. The Targum of Jonathan here calls it Diglath, the same with the Diglito of Pliny (n); and according to him it is called Tigris, from its swiftness, either from the tiger, a swift creature, or from "to dart", in the Chaldee language; and so Curtius (o) says, that in the Persian language they call a dart "tigris": and with this agrees the word "Hiddekel", which in the Hebrew language signifies sharp and swift, as a polished arrow is; and Jarchi says it is so called, because its waters are sharp and swift: though this is contradicted by some modern travellers (p) who say it is a slower stream than the Euphrates, and is not only very crooked, and full of meanders, but also choked up with islands, and great banks of stone:
that is it which goeth towards the east of Assyria: a country which had its name from Ashur, a son of Shem, Gen 10:11 it became a famous kingdom and monarchy, Nineveh was the metropolis of it, which was built on the river Tigris or Hiddekel; and, as before observed, it ran by Shushan in Persia; and so, as Diodorus Siculus (q) says, it passed through Media into Mesopotamia; and which very well agrees with its being, according to Moses, one of the rivers of Eden. Twelve miles up this river, from Mosul, near which Nineveh once stood, lies an island, called the island of Eden, in the heart of the Tigris, about ten English miles in circuit, and is said to be undoubtedly a part of paradise (r):
and the fourth river is Euphrates: or "Phrat", as in the Hebrew tongue. Reland (s) seems rightly to judge, that the syllable "eu", prefixed to it, is the Persian "au" or "cu", which in that language signifies "water"; so that "Euphrates" is no other than "the water of Phrat", so called from the fruitfulness of it; for its waters, as Jarchi says, fructify, increase, and fatten the earth; and who rightly observes that these names, and so those of other rivers, and of the countries here mentioned, are named by a prolepsis or anticipation, these being the names they bore when Moses wrote; unless it may be thought to be the Hebrew "Hu, the, that Phrat"; and which the Greeks have made an "eu" of. (After the global destruction of Noah's flood, it is doubtful that the location of these rivers could be determined with any degree of certainty today. Ed.)
(m) Travels, part. 2. c. 9. p. 159. ed. Ray. (n) Nat. Hist. l. 6. c. 27. (o) Hist. l. 4. c. 9. (p) De la Valle & Thevenot, apud Universal History, vol. 4. p. 248. (q) Bibliothec. l. 2. p. 99. (r) Cartwright's Preacher's Travels, p. 91. (s) Ut supra, (De Situ Paradisi) p. 45.
2:152:15: Եւ ա՛ռ Տէր Աստուած զմարդն զոր արար, եւ եդ զնա ՚ի դրախտին փափկութեան գործե՛լ զնա եւ պահել։
15 Տէր Աստուած իր ստեղծած մարդուն տեղաւորեց բերկրութեան դրախտում, որպէսզի սա մշակի ու պահպանի այն:
15 Եւ չորրորդ գետը Եփրատ է։ Եւ Տէր Աստուած առաւ մարդը ու Եդեմի պարտէզին մէջ դրաւ, որպէս զի զանիկա մշակէ ու պահէ։
Եւ առ Տէր Աստուած զմարդն զոր արար, եւ եդ զնա ի դրախտին [31]փափկութեան գործել զնա եւ պահել:

2:15: Եւ ա՛ռ Տէր Աստուած զմարդն զոր արար, եւ եդ զնա ՚ի դրախտին փափկութեան գործե՛լ զնա եւ պահել։
15 Տէր Աստուած իր ստեղծած մարդուն տեղաւորեց բերկրութեան դրախտում, որպէսզի սա մշակի ու պահպանի այն:
15 Եւ չորրորդ գետը Եփրատ է։ Եւ Տէր Աստուած առաւ մարդը ու Եդեմի պարտէզին մէջ դրաւ, որպէս զի զանիկա մշակէ ու պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: И взял Господь Бог человека, и поселил его в саду Едемском, чтобы возделывать его и хранить его.
2:15 καὶ και and; even ἔλαβεν λαμβανω take; get κύριος κυριος lord; master ὁ ο the θεὸς θεος God τὸν ο the ἄνθρωπον ανθρωπος person; human ὃν ος who; what ἔπλασεν πλασσω contrive; form καὶ και and; even ἔθετο τιθημι put; make αὐτὸν αυτος he; him ἐν εν in τῷ ο the παραδείσῳ παραδεισος paradise ἐργάζεσθαι εργαζομαι work; perform αὐτὸν αυτος he; him καὶ και and; even φυλάσσειν φυλασσω guard; keep
2:15 וַ wa וְ and יִּקַּ֛ח yyiqqˈaḥ לקח take יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אָדָ֑ם ʔāḏˈām אָדָם human, mankind וַ wa וְ and יַּנִּחֵ֣הוּ yyanniḥˈēhû נוח settle בְ vᵊ בְּ in גַן־ ḡan- גַּן garden עֵ֔דֶן ʕˈēḏen עֵדֶן Eden לְ lᵊ לְ to עָבְדָ֖הּ ʕāvᵊḏˌāh עבד work, serve וּ û וְ and לְ lᵊ לְ to שָׁמְרָֽהּ׃ šomrˈāh שׁמר keep
2:15. tulit ergo Dominus Deus hominem et posuit eum in paradiso voluptatis ut operaretur et custodiret illumAnd the Lord God took man, and put him into the paradise for pleasure, to dress it, and keep it.
15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
2:15. Thus, the Lord God brought the man, and put him into the Paradise of enjoyment, so that it would be attended and preserved by him.
2:15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it:

15: И взял Господь Бог человека, и поселил его в саду Едемском, чтобы возделывать его и хранить его.
2:15
καὶ και and; even
ἔλαβεν λαμβανω take; get
κύριος κυριος lord; master
ο the
θεὸς θεος God
τὸν ο the
ἄνθρωπον ανθρωπος person; human
ὃν ος who; what
ἔπλασεν πλασσω contrive; form
καὶ και and; even
ἔθετο τιθημι put; make
αὐτὸν αυτος he; him
ἐν εν in
τῷ ο the
παραδείσῳ παραδεισος paradise
ἐργάζεσθαι εργαζομαι work; perform
αὐτὸν αυτος he; him
καὶ και and; even
φυλάσσειν φυλασσω guard; keep
2:15
וַ wa וְ and
יִּקַּ֛ח yyiqqˈaḥ לקח take
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
וַ wa וְ and
יַּנִּחֵ֣הוּ yyanniḥˈēhû נוח settle
בְ vᵊ בְּ in
גַן־ ḡan- גַּן garden
עֵ֔דֶן ʕˈēḏen עֵדֶן Eden
לְ lᵊ לְ to
עָבְדָ֖הּ ʕāvᵊḏˌāh עבד work, serve
וּ û וְ and
לְ lᵊ לְ to
שָׁמְרָֽהּ׃ šomrˈāh שׁמר keep
2:15. tulit ergo Dominus Deus hominem et posuit eum in paradiso voluptatis ut operaretur et custodiret illum
And the Lord God took man, and put him into the paradise for pleasure, to dress it, and keep it.
2:15. Thus, the Lord God brought the man, and put him into the Paradise of enjoyment, so that it would be attended and preserved by him.
2:15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: «чтобы возделывать его и хранить его». Лучшее толкование этого места дает святой Иоанн Златоуст, который говорит: «так как рабская жизнь доставляла человеку полное наслаждение, принося и удовольствие от созерцания («красоты рая»), и приятность от вкушения («снедей райских»); то, чтобы человек от чрезмерного удовольствия не развратился («праздность — сказано — научила многому худому», Сир 33:28), Бог повелел ему делать и хранить рай, т. е. возделывать его почву и культивировать на ней разные растения, а также и оберегать его от неразумных животных, которые, забегая в сад, могли вносить в него беспорядок и повреждения. Это — первая божественная заповедь о труде человека, исключающая языческую идеализацию так называемого «золотого века» и осмысливающая существование человека. Легкий, необременительный и приятный труд был прекрасным средством для упражнения физического, а отчасти и умственных сил человека.
Adam Clarke: Commentary on the Bible - 1831
2:15: Put him into the garden - to dress it, and to keep it - Horticulture, or gardening, is the first kind of employment on record, and that in which man was engaged while in a state of perfection and innocence. Though the garden may be supposed to produce all things spontaneously, as the whole vegetable surface of the earth certainly did at the creation, yet dressing and tilling were afterwards necessary to maintain the different kinds of plants and vegetables in their perfection, and to repress luxuriance. Even in a state of innocence we cannot conceive it possible that man could have been happy if inactive. God gave him work to do, and his employment contributed to his happiness; for the structure of his body, as well as of his mind, plainly proves that he was never intended for a merely contemplative life.
Albert Barnes: Notes on the Bible - 1834
2:15: - XII. The Command
15. נוּח nû ach "rest, dwell." עבד ‛ ā bad "work, till, serve." שׁמר shā mar "keep, guard."
We have here the education of man summed up in a single sentence. Let us endeavor to unfold the great lessons that are here taught.

2:15
The Lord God took the man. - The same omnipotent hand that made him still held him. "And put him into the garden." The original word is "caused him to rest," or dwell in the garden as an abode of peace and recreation. "To dress it and to keep it." The plants of nature, left to their own course, may degenerate and become wild through the poverty of the soil on which they alight, or the gradual exhaustion of a once rich soil. The hand of rational man, therefore, has its appropriate sphere in preparing and enriching the soil, and in distributing the seeds and training the shoots in the way most favorable for the full development of the plant, and especially of its seed or fruits. This "dressing" was needed even in the garden. The "keeping" of it may refer to the guarding of it by enclosure from the depredations of the cattle, the wild beasts, or even the smaller animals. It includes also the faithful preservation of it as a trust committed to man by his bounteous Maker. There was now a man to till the soil. The second need of the world of plants was now supplied. Gardening was the first occupation of primeval man.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: the man: or, Adam, Gen 2:2; Job 31:33
put: Gen 2:8; Psa 128:2; Eph 4:28
Carl Friedrich Keil and Franz Delitzsch
2:15
After the preparation of the garden in Eden God placed the man there, to dress it and to keep it. ינּיחהוּ not merely expresses removal thither, but the fact that the man was placed there to lead a life of repose, not indeed in inactivity, but in fulfilment of the course assigned him, which was very different from the trouble and restlessness of the weary toil into which he was plunged by sin. In paradise he was to dress (colere) the garden; for the earth was meant to be tended and cultivated by man, so that without human culture, plants and even the different varieties of corn degenerate and grow wild. Cultivation therefore preserved (שׁמר to keep) the divine plantation, not merely from injury on the part of any evil power, either penetrating into, or already existing in the creation, but also from running wild through natural degeneracy. As nature was created for man, it was his vocation not only to ennoble it by his work, to make it subservient to himself, but also to raise it into the sphere of the spirit and further its glorification. This applied not merely to the soil beyond the limits of paradise, but to the garden itself, which, although the most perfect portion of the terrestrial creation, was nevertheless susceptible of development, and which was allotted to man, in order that by his care and culture he might make it into a transparent mirror of the glory of the Creator. - Here too the man was to commence his own spiritual development. To this end God had planted two trees in the midst of the garden of Eden; the one to train his spirit through the exercise of obedience to the word of God, the other to transform his earthly nature into the spiritual essence of eternal life. These trees received their names from their relation to man, that is to say, from the effect which the eating of their fruit was destined to produce upon human life and its development. The fruit of the tree of life conferred the power of eternal, immortal life; and the tree of knowledge was planted, to lead men to the knowledge of good and evil. The knowledge of good and evil was no mere experience of good and ill, but a moral element in that spiritual development, through which the man created in the image of God was to attain to the filling out of that nature, which had already been planned in the likeness of God. For not to know what good and evil are, is a sign of either the immaturity of infancy (Deut 1:39), or the imbecility of age (2Kings 19:35); whereas the power to distinguish good and evil is commended as the gift of a king (3Kings 3:9) and the wisdom of angels (2Kings 14:17), and in the highest sense is ascribed to God Himself (Gen 3:5, Gen 3:22). Why then did God prohibit man from eating of the tree of the knowledge of good and evil, with the threat that, as soon as he ate thereof, he would surely die? (The inf. abs. before the finite verb intensifies the latter: vid., Ewald, 312a). Are we to regard the tree as poisonous, and suppose that some fatal property resided in the fruit? A supposition which so completely ignores the ethical nature of sin is neither warranted by the antithesis, nor by what is said in Gen 3:22 of the tree of life, nor by the fact that the eating of the forbidden fruit was actually the cause of death. Even in the case of the tree of life, the power is not to be sought in the physical character of the fruit. No earthly fruit possesses the power to give immortality to the life which it helps to sustain. Life is not rooted in man's corporeal nature; it was in his spiritual nature that it had its origin, and from this it derives its stability and permanence also. It may, indeed, be brought to an end through the destruction of the body; but it cannot be exalted to perpetual duration, i.e., to immortality, through its preservation and sustenance. And this applies quite as much to the original nature of man, as to man after the fall. A body formed from earthly materials could not be essentially immortal: it would of necessity either be turned to earth, and fall into dust again, or be transformed by the spirit into the immortality of the soul. The power which transforms corporeality into immortality is spiritual in its nature, and could only be imparted to the earthly tree or its fruit through the word of God, through a special operation of the Spirit of God, an operation which we can only picture to ourselves as sacramental in its character, rendering earthly elements the receptacles and vehicles of celestial powers. God had given such a sacramental nature and significance to the two trees in the midst of the garden, that their fruit could and would produce supersensual, mental, and spiritual effects upon the nature of the first human pair. The tree of life was to impart the power of transformation into eternal life. The tree of knowledge was to lead man to the knowledge of good and evil; and, according to the divine intention, this was to be attained through his not eating of its fruit. This end was to be accomplished, not only by his discerning in the limit imposed by the prohibition the difference between that which accorded with the will of God and that which opposed it, but also by his coming eventually, through obedience to the prohibition, to recognise the fact that all that is opposed to the will of God is an evil to be avoided, and, through voluntary resistance to such evil, to the full development of the freedom of choice originally imparted to him into the actual freedom of a deliberate and self-conscious choice of good. By obedience to the divine will he would have attained to a godlike knowledge of good and evil, i.e., to one in accordance with his own likeness to God. He would have detected the evil in the approaching tempter; but instead of yielding to it, he would have resisted it, and thus have made good his own property acquired with consciousness and of his own free-will, and in this way by proper self-determination would gradually have advanced to the possession of the truest liberty. But as he failed to keep this divinely appointed way, and ate the forbidden fruit in opposition to the command of God, the power imparted by God to the fruit was manifested in a different way. He learned the difference between good and evil from his own guilty experience, and by receiving the evil into his own soul, fell a victim to the threatened death. Thus through his own fault the tree, which should have helped him to attain true freedom, brought nothing but the sham liberty of sin, and with it death, and that without any demoniacal power of destruction being conjured into the tree itself, or any fatal poison being hidden in its fruit.
Geneva 1599
2:15 And the LORD God took the man, and put him into the garden of Eden to (k) dress it and to keep it.
(k) God would not have man idle, though as yet there was no need to labour.
John Gill
2:15 And the Lord God took the man, and put him into the garden of Eden,.... This is observed before in Gen 2:8 and is here repeated to introduce what follows; and is to be understood not of a corporeal assumption, by a divine power lifting him up from the place where he was, and carrying him into another; rather of a manuduction, or taking him by the hand and leading him thither; so Onkelos renders it, he "led" him, that is, he ordered and directed him thither: hence Jarchi paraphrases it, he took him with good words, and persuaded him to go thither: the place from whence he is supposed by some to be taken was near Damascus, where he is by them said to be created; or the place where the temple was afterwards built, as say the Jewish writers: the Targum of Jonathan is,"the Lord God took the man from the mount of Service, the place in which he was created, and caused him to dwell in the garden of Eden.''And elsewhere (t) it is said,"the holy blessed God loved the first Adam with an exceeding great love, for he created him out of a pure and holy place; and from what place did he take him? from the place of the house of the sanctuary, and brought him into his palace, as it is said, Gen 2:15 "and the Lord God took", &c.''though no more perhaps is intended by this expression, than that God spoke to him or impressed it on his mind, and inclined him to go, or stay there:
to dress it, and to keep it; so that it seems man was not to live an idle life, in a state of innocence; but this could not be attended with toil and labour, with fatigue and trouble, with sorrow and sweat, as after his fall; but was rather for his recreation and pleasure; though what by nature was left to be improved by art, and what there was for Adam to do, is not easy to say: at present there needed no ploughing, nor sowing, nor planting, nor watering, since God had made every tree pleasant to the sight, good for food, to grow out of it; and a river ran through it to water it: hence in a Jewish tract (u), before referred to, it is said, that his work in the garden was nothing else but to study in the words of the law, and to keep or observe the way of the tree of life: and to this agree the Targums of Jonathan and of Jerusalem,"and he placed him in the garden of Eden, to serve in the law, and keep the commands of it.''And in another tract (w) it is said,"God brought Adam the law, Job 28:27 and "he put him in the garden of Eden"; that is, the garden of the law, "to dress it", to do the affirmative precepts of the law, "and to keep it", the negative precepts:''though Aben Ezra interprets this service of watering the garden, aud keeping wild beasts from entering into it. And indeed the word may be rendered to "till", as well as to dress, as it is in Gen 3:23 and by Ainsworth here; so Milton (x) expresses it; and some have thought Adam was to have planted and sowed, had he continued in the garden.
(t) Pirke Eliezer, c. 2. fol. 72. 2. (u) Pirke Eliezer, c. 2. fol. 72. 2. (w) Tikkune Zohar, correct. 54. fol. 91. 2. (x) Paradise Lost, B. 8. l. 320.
Robert Jamieson, A. R. Fausset and David Brown
2:15 put the man into the garden of Eden to dress it--not only to give him a pleasant employment, but to place him on his probation, and as the title of this garden, the garden of the Lord (Gen 13:10; Ezek 28:13), indicates, it was in fact a temple in which he worshipped God, and was daily employed in offering the sacrifices of thanksgiving and praise.
2:162:16: Եւ պատուիրեաց Տէր Աստուած Ադամայ՝ եւ ասէ. Յամենայն ծառոց որ է ՚ի դրախտիդ՝ ուտելով կերիցե՛ս,
16 Տէր Աստուած պատուիրեց Ադամին ու ասաց. «Դրախտում ամէն ծառի պտուղներից կարող ես ուտել,
16 Եւ Տէր Աստուած պատուիրեց մարդուն՝ ըսելով. «Պարտէզին բոլոր ծառերէն համարձակ կեր.
Եւ պատուիրեաց Տէր Աստուած Ադամայ եւ ասէ. Յամենայն ծառոց որ է ի դրախտիդ` ուտելով կերիցես:

2:16: Եւ պատուիրեաց Տէր Աստուած Ադամայ՝ եւ ասէ. Յամենայն ծառոց որ է ՚ի դրախտիդ՝ ուտելով կերիցե՛ս,
16 Տէր Աստուած պատուիրեց Ադամին ու ասաց. «Դրախտում ամէն ծառի պտուղներից կարող ես ուտել,
16 Եւ Տէր Աստուած պատուիրեց մարդուն՝ ըսելով. «Պարտէզին բոլոր ծառերէն համարձակ կեր.
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: И заповедал Господь Бог человеку, говоря: от всякого дерева в саду ты будешь есть,
2:16 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master ὁ ο the θεὸς θεος God τῷ ο the Αδαμ αδαμ Adam; Atham λέγων λεγω tell; declare ἀπὸ απο from; away παντὸς πας all; every ξύλου ξυλον wood; timber τοῦ ο the ἐν εν in τῷ ο the παραδείσῳ παραδεισος paradise βρώσει βρωσις meal; eating φάγῃ εσθιω eat; consume
2:16 וַ wa וְ and יְצַו֙ yᵊṣˌaw צוה command יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) עַל־ ʕal- עַל upon הָֽ hˈā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say מִ mi מִן from כֹּ֥ל kkˌōl כֹּל whole עֵֽץ־ ʕˈēṣ- עֵץ tree הַ ha הַ the גָּ֖ן ggˌān גַּן garden אָכֹ֥ל ʔāḵˌōl אכל eat תֹּאכֵֽל׃ tōḵˈēl אכל eat
2:16. praecepitque ei dicens ex omni ligno paradisi comedeAnd he commanded him, saying: Of every tree of paradise thou shalt eat:
16. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:
2:16. And he instructed him, saying: “From every tree of Paradise, you shall eat.
2:16. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:
And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:

16: И заповедал Господь Бог человеку, говоря: от всякого дерева в саду ты будешь есть,
2:16
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
ο the
θεὸς θεος God
τῷ ο the
Αδαμ αδαμ Adam; Atham
λέγων λεγω tell; declare
ἀπὸ απο from; away
παντὸς πας all; every
ξύλου ξυλον wood; timber
τοῦ ο the
ἐν εν in
τῷ ο the
παραδείσῳ παραδεισος paradise
βρώσει βρωσις meal; eating
φάγῃ εσθιω eat; consume
2:16
וַ wa וְ and
יְצַו֙ yᵊṣˌaw צוה command
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
עַל־ ʕal- עַל upon
הָֽ hˈā הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
מִ mi מִן from
כֹּ֥ל kkˌōl כֹּל whole
עֵֽץ־ ʕˈēṣ- עֵץ tree
הַ ha הַ the
גָּ֖ן ggˌān גַּן garden
אָכֹ֥ל ʔāḵˌōl אכל eat
תֹּאכֵֽל׃ tōḵˈēl אכל eat
2:16. praecepitque ei dicens ex omni ligno paradisi comede
And he commanded him, saying: Of every tree of paradise thou shalt eat:
2:16. And he instructed him, saying: “From every tree of Paradise, you shall eat.
2:16. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: «И заповедал Господь Бог человеку…» Для развития же нравственных сил (высших) человека Бог даровал ему специальную заповедь, состоявшую в воздержании от плодов уже известного нам древа познания. Это воздержание Бог назначил служить символом повиновения и покорности Ему со стороны человека, в силу чего соблюдение этой заповеди выражало со стороны человека чувство любви, благодарности и преданности Богу; тогда как нарушение ее, совершенно наоборот, свидетельствовало о недоверии к Богу, пренебрежении к Его словам и черной неблагодарности к Творцу, вместе с желанием жить по своей воле, а не по заповедям Бога. Вот почему такое, по-видимому, ничтожное преступление получало такое огромное моральное значение!

Первая заповедь в раю.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16-17: The Tree of Knowledge Prohibited.B. C. 4004.
16 And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: 17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
Observe here, I. God's authority over man, as a creature that had reason and freedom of will. The Lord God commanded the man, who stood now as a public person, the father and representative of all mankind, to receive law, as he had lately received a nature, for himself and all his. God commanded all the creatures, according to their capacity; the settled course of nature is a law, Ps. cxlviii. 6; civ. 9. The brute-creatures have their respective instincts; but man was made capable of performing reasonable service, and therefore received, not only the command of a Creator, but the command of a Prince and Master. Though Adam was a very great man, a very good man, and a very happy man, yet the Lord God commanded him; and the command was no disparagement to his greatness, no reproach to his goodness, nor any diminution at all to his happiness. Let us acknowledge God's right to rule us, and our own obligations to be ruled by him; and never allow any will of our own in contradiction to, or competition with, the holy will of God.
II. The particular act of this authority, in prescribing to him what he should do, and upon what terms he should stand with his Creator. Here is,
1. A confirmation of his present happiness to him, in that grant, Of every tree in the garden thou mayest freely eat. This was not only an allowance of liberty to him, in taking the delicious fruits of paradise, as a recompence for his care and pains in dressing and keeping it (1 Cor. ix. 7, 10), but it was, withal, an assurance of life to him, immortal life, upon his obedience. For the tree of life being put in the midst of the garden (v. 9), as the heart and soul of it, doubtless God had an eye to that especially in this grant; and therefore when, upon his revolt, this grant is recalled, no notice is taken of any tree of the garden as prohibited to him, except the tree of life (ch. iii. 22), of which it is there said he might have eaten and lived for ever, that is, never died, nor ever lost his happiness. "Continue holy as thou art, in conformity to thy Creator's will, and thou shalt continue happy as thou art in the enjoyment of thy Creator's favour, either in this paradise or in a better." Thus, upon condition of perfect personal and perpetual obedience, Adam was sure of paradise to himself and his heirs for ever.
2. A trial of his obedience, upon pain of the forfeiture of all his happiness: "But of the other tree which stood very near the tree of life (for they are both said to be in the midst of the garden), and which was called the tree of knowledge, in the day thou eatest thereof, thou shalt surely die;" as if he had said, "Know, Adam, that thou art now upon thy good behaviour, thou art put into paradise upon trial; be observant, be obedient, and thou art made for ever; otherwise thou wilt be as miserable as now thou art happy." Here,
(1.) Adam is threatened with death in case of disobedience: Dying thou shalt die, denoting a sure and dreadful sentence, as, in the former part of this covenant, eating thou shalt eat, denotes a free and full grant. Observe [1.] Even Adam, in innocency, was awed with a threatening; fear is one of the handles of the soul, by which it is taken hold of and held. If he then needed this hedge, much more do we now. [2.] The penalty threatened is death: Thou shalt die, that is, "Thou shalt be debarred from the tree of life, and all the good that is signified by it, all the happiness thou hast, either in possession or prospect; and thou shalt become liable to death, and all the miseries that preface it and attend it." [3.] This was threatened as the immediate consequence of sin: In the day thou eatest, thou shalt die, that is, "Thou shalt become mortal and capable of dying; the grant of immortality shall be recalled, and that defence shall depart from thee. Thou shalt become obnoxious to death, like a condemned malefactor that is dead in the law" (only, because Adam was to be the root of mankind, he was reprieved); "nay, the harbingers and forerunners of death shall immediately seize thee, and thy life, thenceforward, shall be a dying life: and this, surely; it is a settled rule, the soul that sinneth, it shall die."
(2.) Adam is tried with a positive law, not to eat of the fruit of the tree of knowledge. Now it was very proper to make trial of his obedience by such a command as this, [1.] Because the reason of it is fetched purely from the will of the Law-maker. Adam had in his nature an aversion to that which was evil in itself, and therefore he is tried in a thing which was evil only because it was forbidden; and, being in a small thing, it was the more fit to prove his obedience by. [2.] Because the restraint of it is laid upon the desires of the flesh and of the mind, which, in the corrupt nature of man, are the two great fountains of sin. This prohibition checked both his appetite towards sensitive delights and his ambitions of curious knowledge, that his body might be ruled by his soul and his soul by his God.
Thus easy, thus happy, was man in a state of innocency, having all that heart could wish to make him so. How good was God to him! How many favours did he load him with! How easy were the laws he gave him! How kind the covenant he made with him! Yet man, being in honour, understood not his own interest, but soon became as the beasts that perish.
Albert Barnes: Notes on the Bible - 1834
2:16-17
And the Lord God commanded the man, saying. - This is a pregnant sentence. It involves the first principles of our intellectual and moral philosophy.
I. The command here given in words brings into activity the intellectual nature of man. First, the power of understanding language is called forth. The command here addressed to him by his Maker is totally different from the blessings addressed to the animals in the preceding chapter. It was not necessary that these blessings should be understood in order to be carried into effect, inasmuch as He who pronounced them gave the instincts and powers requisite to their accomplishment. But this command addressed to man in words must be understood in order to be obeyed. The capacity for understanding language, then, was originally lodged in the constitution of man, and only required to be called out by the articulate voice of God. Still there is something wonderful here, something beyond the present grasp and promptitude of human apprehension. If we except the blessing, which may not have been heard, or may not have been uttered before this command, these words were absolutely the first that were heard by man.
The significance of the sentences they formed must have been at the same time conveyed to man by immediate divine teaching. How the lesson was taught in an instant of time we cannot explain, though we have a distant resemblance of it in an infant learning to understand its mother-tongue. This process, indeed, goes over a space of two years; but still there is an instant in which the first conception of a sign is formed, the first word is apprehended, the first sentence is understood. In that instant the knowledge of language is virtually attained. With man, created at once in his full though undeveloped powers, and still unaffected by any moral taint, this instant came with the first words spoken to his ear and to his soul by his Maker's impressive voice, and the first lesson of language was at once thoroughly taught and learned. Man is now master of the theory of speech; the conception of a sign has been conveyed into his mind. This is the passive lesson of elocution: the practice, the active lesson, will speedily follow.
Not only the secondary part, however, but at the same time the primary and fundamental part of man's intellectual nature is here developed. The understanding of the sign necessarily implies the knowledge of the thing signified. The objective is represented here by the "trees of the garden." The subjective comes before his mind in the pronoun "thou." The physical constitution of man appears in the process of "eating." The moral part of his nature comes out in the significance of the words "mayest" and "shalt not." The distinction of merit in actions and things is expressed in the epithets "good and evil." The notion of reward is conveyed in the terms "life" and "death." And, lastly, the presence and authority of "the Lord God" is implied in the very nature of a command. Here is at least the opening of a wide field of observation for the nascent powers of the mind. He, indeed, must bear the image of God in perceptive powers, who shall scan with heedful eye the loftiest as well as the lowest in these varied scenes of reality. But as with the sign, so with the thing signified, a glance of intelligence instantaneously begins the converse of the susceptible mind with the world of reality around, and the enlargement of the sphere of human knowledge is merely a matter of time without end. How rapidly the process of apprehension would go on in the opening dawn of man's intellectual activity, how many flashes of intelligence would be compressed into a few moments of his first consciousness, we cannot tell. But we can readily believe that he would soon be able to form a just yet an infantile conception of the varied themes which are presented to his mind in this brief command.
Thus, the susceptible part of man's intellect is evoked. The conceptive part will speedily follow, and display itself in the many inventions that will be sought out and applied to the objects which are placed at his disposal.
II. First. Next, the moral part of man's nature is here called into play. Mark God's mode of teaching. He issues a command. This is required in order to bring forth into consciousness the hitherto latent sensibility to moral obligation which was laid in the original constitution of man's being. A command implies a superior, whose right it is to command, and an inferior, whose duty it is to obey. The only ultimate and absolute ground of supremacy is creating, and of inferiority, being created. The Creator is the only proper and entire owner; and, within legitimate bounds, the owner has the right to do what he will with his own. The laying on of this command, therefore, brings man to the recognition of his dependence for being and for the character of that being on his Maker. From the knowledge of the fundamental relation of the creature to the Creator springs an immediate sense of the obligation he is under to render implicit obedience to the Author of his being. This is, therefore, man's first lesson in morals. It calls up in his breast the sense of duty, of right, of responsibility. These feelings could not have been elicited unless the moral susceptibility had been laid in the soul, and only waited for the first command to awaken it into consciousness. This lesson, however, is only the incidental effect of the command, and not the primary ground of its imposition.
Second. The special mandate here given is not arbitrary in its form, as is sometimes hastily supposed, but absolutely essential to the legal adjustment of things in this new stage of creation. Antecedent to the behest of the Creator, the only indefeasible right to all the creatures lay in himself. These creatures may be related to one another. In the great system of things, through the wonderful wisdom of the grand Designer, the use of some may be needful to the well-being, the development, and perpetuation of others. Nevertheless, no one has a shadow of right in the original nature of things to the use of any other. And when a moral agent comes upon the stage of being, in order to mark out the sphere of his legitimate action, an explicit declaration of the rights over other creatures granted and reserved must be made. The very issue of the command proclaims man's original right of property to be, not inherent, but derived.
As might be expected in these circumstances, the command has two clauses, - a permissive and a prohibitive. "Of every tree of the garden thou mayst freely eat." This displays in conspicuous terms the benignity of the Creator. "But of the tree of the knowledge of good and evil thou shalt not eat." This signalizes the absolute right of the Creator over all the trees, and over man himself. One tree only is withheld, which, whatever were its qualities, was at all events not necessary to the well-being of man. All the others that were likely for sight and good for food, including the tree of life, are made over to him by free grant. In this original provision for the vested rights of man in creation, we cannot but acknowledge with gratitude and humility the generous and considerate bounty of the Creator. This is not more conspicuous in the bestowment of all the other trees than in the withholding of the one, the participation of which was fraught with evil to mankind.
Third. The prohibitory part of this enactment is not a matter of indifference, as is sometimes imagined, but indispensable to the nature of a command, and, in particular, of a permissive act or declaration of granted rights. Every command has a negative part, expressed or implied, without which it would be no command at all. The command, "Go work today in my vineyard," implies thou shalt not do anything else; otherwise the son who works not obeys as well as the son who works. The present address of God to Adam, without the exceptive clause, would be a mere license, and not a command. But with the exceptive clause it is a command, and tantamount in meaning to the following positive injunction: Thou mayest eat of these trees only. An edict of license with a restrictive clause is the mildest form of command that could have been imposed for the trial of human obedience. Some may have thought that it would have been better for man if there had been no tree of the knowledge of good and evil.
But second thoughts will correct this rash and wrong conclusion. First. This tree may have had other purposes to serve in the economy of things of which we are not aware; and, if so, it could not have been absent without detriment to the general good. Second. But without any supposition at all, the tree was fraught with no evil whatever to man in itself. It was in the first instance the instrument of great good, of the most precious kind, to him. It served the purpose of calling up into view out of the depths of his nature the notion of moral obligation, with all the kindred notions of the inherent authority of the Creator and the innate subordination of himself, the creature, of the aboriginal right of the Creator alone in all the creatures, and the utter absence of any right in himself to any other creature whatsoever. The command concerning this tree thus set his moral convictions agoing, and awakened in him the new and pleasing consciousness that he was a moral being, and not a mere clod of the valley or brute of the field.
This is the first thing this tree did for man; and we shall find it would have done a still better thing for him if he had only made a proper use of it. Third. The absence of this tree would not at all have secured Adam from the possibility or the consequence of disobedience. Any grant to him whatsoever must have been made "with the reserve," implicit or explicit, of the rights of all others. "The thing reserved" must in equity have been made known to him. In the present course of things it must have come in his way, and his trial would have been inevitable, and therefore his fall possible. Now, the forbidden tree is merely the thing reserved. Besides, even if man had been introduced into a sphere of existence where no reserved tree or other thing could ever have come within the range of his observation, and so no outward act of disobedience could have been perpetrated, still, as a being of moral susceptibility, he must come to the acknowledgment, express or implied, of the rights of the heavenly crown, before a mutual good understanding could have been established between him and his Maker. Thus, we perceive that even in the impossible Utopia of metaphysical abstraction there is a virtual forbidden tree which forms the test of a man's moral relation to his Creator. Now, if the reserve be necessary, and therefore the test of obedience inevitable, to a moral being, it only remains to inquire whether the test employed be suitable and seasonable.
Fourth. What is here made the matter of reserve, and so the test of obedience, is so far from being trivial or out of place, as has been imagined, that it is the proper and the only object immediately available for these purposes. The immediate need of man is food. The kind of food primarily designed for him is the fruit of trees. Grain, the secondary kind of vegetable diet, is the product of the farm rather than of the garden, and therefore does not now come into use. As the law must be laid down before man proceeds to an act of appropriation, the matter of reserve and consequent test of obedience is the fruit of a tree. Only by this can man at present learn the lessons of morality. To devise any other means, not arising from the actual state of things in which man was placed, would have been arbitrary and unreasonable. The immediate sphere of obedience lies in the circumstances in which he actually stands. These afforded no occasion for any other command than what is given. Adam had no father, or mother, or neighbor, male or female, and therefore the second table of the law could not apply. But he had a relation to his Maker, and legislation on this could not be postponed. The command assumes the kindest, most intelligible, and convenient form for the infantile mind of primeval man.
Fifth. We are now prepared to understand why this tree is called the tree of the knowledge of good and evil. The prohibition of this tree brings man to the knowledge of good and evil. The products of creative power were all very good Gen 1:31. Even this tree itself is good, and productive of unspeakable good in the first instance to man. The discernment of merit comes up in his mind by this tree. Obedience to the command of God not to partake of this tree is a moral good. Disobedience to God by partaking of it is a moral evil. When we have formed an idea of a quality, we have at the same time an idea of its contrary. By the command concerning this tree man became possessed of the conceptions of good and evil, and so, theoretically, acquainted with their nature. This was that first lesson in morals of which we have spoken. It is quite evident that this knowledge could not be any physical effect of the tree, seeing its fruit was forbidden. It is obvious also that evil is as yet known in this fair world only as the negative of good. Hence, the tree is the tree of the knowledge of good and evil, because by the command concerning it man comes to this knowledge.
Sixth. "In the day of thy eating thereof, die surely shalt thou." The divine command is accompanied with its awful sanction - death. The man could not at this time have any practical knowledge of the physical dissolution called death. We must, therefore, suppose either that God made him preternaturally acquainted with it, or that he conveyed to him the knowledge of it simply as the negation of life. The latter hypothesis is to be preferred, for several reasons. First, it is the more economical mode of instruction. Such knowledge may be imparted to man without anticipating experience. He was already conscious of life as a pure blessing. He was therefore capable of forming an idea of its loss. And death in the physical sense of the cessation of animal life and the disorganization of the body, he would come to understand in due time by experience. Secondly, death in reference to man is regarded in Scripture much more as the privation of life in the sense of a state of favor with God and consequent happiness than as the mere cessation of animal life Gen 28:13; Exo 3:6; Mat 22:32. Thirdly, the presence and privilege of the tree of life would enable man to see how easily he could be deprived of life, especially when he began to drink in its life-sustaining juices and feel the flow of vitality rushing through his veins and refreshing his whole physical nature. Take away this tree, and with all the other resources of nature he cannot but eventually droop and die. Fourthly, the man would thus regard his exclusion from the tree of life as the earnest of the sentence which would come to its fullness, when the animal frame would at length sink down under the wear and tear of life like the beasts that perish. Then would ensue to the dead but perpetually existing soul of man the total privation of all the sweets of life, and the experience of all the ills of penal death.
III. Man has here evidently become acquainted with his Maker. On the hearing and understanding of this sentence, at least, if not before, he has arrived at the knowledge of God, as existing, thinking, speaking, permitting, commanding, and thereby exercising all the prerogatives of that absolute authority over people and things which creation alone can give. If we were to draw all this out into distinct propositions, we should find that man was here furnished with a whole system of theology, ethics, and metaphysics, in a brief sentence. It may be said, indeed, that we need not suppose all this conveyed in the sentence before us. But, at all events, all this is implied in the few words here recorded to have been addressed to Adam, and there was not much time between his creation and his location in the garden for conveying any preliminary information. We may suppose the substance of the narrative contained in Gen 1:2-3, to have been communicated to him in due time. But it could not be all conveyed yet, as we are only in the sixth day, and the record in question reaches to the end of the seventh. It was not, therefore, composed until after that day had elapsed.
It is to be noticed here that God reserves to himself the administration of the divine law. This was absolutely necessary at the present stage of affairs, as man was but an individual subject, and not yet spread out into a multitude of people. Civil government was not formally constituted till after the deluge.
We can hardly overestimate the benefit, in the rapid development of his mind, which Adam thus derived from the presence and converse of his Maker. If no voice had struck his car, no articulate sentence had reached his intellect, no authoritative command had penetrated his conscience, no perception of the Eternal Spirit had been presented to his apprehension, he might have been long in the mute, rude, and imperfectly developed state which has sometimes been ascribed to primeval man. But if contact with a highly-accomplished master and a highly-polished state of society makes all the difference between the savage and the civilized, what instantaneous expansion and elevation of the primitive mind, while yet in its virgin purity and unimpaired power, must have resulted from free converse with the all-perfect mind of the Creator himself! To the clear eye of native genius a starting idea is a whole science. By the insinuation of a few fundamental and germinant notions into his mind, Adam shot up at once into the full height and compass of a master spirit prepared to scan creation and adore the Creator.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: God: Sa1 15:22
thou mayest freely eat: Heb. eating thou shalt eat, Gen 2:9, Gen 3:1, Gen 3:2; Ti1 4:4, Ti1 6:17
Geneva 1599
2:16 And the LORD God (l) commanded the man, saying, Of every tree of the garden thou mayest freely eat:
(l) So that man might know there was a sovereign Lord, to whom he owed obedience.
John Gill
2:16 And the Lord God commanded the man,.... Over whom he had power and authority; and he had a right to command him what he pleased, being his Creator, benefactor, and preserver; and this is to be understood not of man only, but of the woman also, whose creation, though related afterwards, yet was before this grant to eat of all the trees of the garden but one, and the prohibition of the fruit of that; for that she was in being, and present at this time, seems manifest from Gen 3:2.
saying, of every tree of the garden thou mayest freely eat: a very generous, large, and liberal allowance this: or "in eating thou mayest eat" (y); which was giving full power, and leaving them without any doubt and uncertainty about their food; which they might freely take, and freely eat of, wherever they found it, or were inclined to, even of any, and every tree in the garden, excepting one, next forbidden.
(y) "comedendo comedas", Pagninus, Montanus, Vatablus, Drusius, &c.
John Wesley
2:16 Thou shall die - That is, thou shalt lose all the happiness thou hast either in possession or prospect; and thou shalt become liable to death, and all the miseries that preface and attend it. This was threatened as the immediate consequence of sin. In the day thou eatest, thou shalt die - Not only thou shalt become mortal, but spiritual death and the forerunners of temporal death shall immediately seize thee.
2:172:17: բայց ՚ի ծառոյն գիտութեան բարւոյ եւ չարի՝ մի՛ ուտիցէք, զի յորում աւուր ուտիցէք ՚ի նմանէ՝ մահո՛ւ մեռանիցիք։
17 բայց բարու եւ չարի գիտութեան ծառից մի՛ կերէք, որովհետեւ այն օրը, երբ ուտէք դրանից, մահկանացու կը դառնաք»:
17 Բայց բարիի ու չարի գիտութեան ծառէն մի՛ ուտեր. քանզի այն օրը որ անկէ ուտես, անշուշտ պիտի մեռնիս»։
Բայց ի ծառոյն գիտութեան բարւոյ եւ չարի` մի՛ ուտիցէք, զի յորում աւուր [32]ուտիցէք ի նմանէ`` մահու [33]մեռանիցիք:

2:17: բայց ՚ի ծառոյն գիտութեան բարւոյ եւ չարի՝ մի՛ ուտիցէք, զի յորում աւուր ուտիցէք ՚ի նմանէ՝ մահո՛ւ մեռանիցիք։
17 բայց բարու եւ չարի գիտութեան ծառից մի՛ կերէք, որովհետեւ այն օրը, երբ ուտէք դրանից, մահկանացու կը դառնաք»:
17 Բայց բարիի ու չարի գիտութեան ծառէն մի՛ ուտեր. քանզի այն օրը որ անկէ ուտես, անշուշտ պիտի մեռնիս»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: а от дерева познания добра и зла не ешь от него, ибо в день, в который ты вкусишь от него, смертью умрешь.
2:17 ἀπὸ απο from; away δὲ δε though; while τοῦ ο the ξύλου ξυλον wood; timber τοῦ ο the γινώσκειν γινωσκω know καλὸν καλος fine; fair καὶ και and; even πονηρόν πονηρος harmful; malignant οὐ ου not φάγεσθε εσθιω eat; consume ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ᾗ ος who; what δ᾿ δε though; while ἂν αν perhaps; ever ἡμέρᾳ ημερα day φάγητε εσθιω eat; consume ἀπ᾿ απο from; away αὐτοῦ αυτος he; him θανάτῳ θανατος death ἀποθανεῖσθε αποθνησκω die
2:17 וּ û וְ and מֵ mē מִן from עֵ֗ץ ʕˈēṣ עֵץ tree הַ ha הַ the דַּ֨עַת֙ ddˈaʕaṯ דַּעַת knowledge טֹ֣וב ṭˈôv טֹוב good וָ wā וְ and רָ֔ע rˈāʕ רַע evil לֹ֥א lˌō לֹא not תֹאכַ֖ל ṯōḵˌal אכל eat מִמֶּ֑נּוּ mimmˈennû מִן from כִּ֗י kˈî כִּי that בְּ bᵊ בְּ in יֹ֛ום yˈôm יֹום day אֲכָלְךָ֥ ʔᵃḵālᵊḵˌā אכל eat מִמֶּ֖נּוּ mimmˌennû מִן from מֹ֥ות mˌôṯ מות die תָּמֽוּת׃ tāmˈûṯ מות die
2:17. de ligno autem scientiae boni et mali ne comedas in quocumque enim die comederis ex eo morte morierisBut 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.
17. but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
2:17. But from the tree of the knowledge of good and evil, you shall not eat. For in whatever day you will eat from it, you will die a death.”
2:17. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die:

17: а от дерева познания добра и зла не ешь от него, ибо в день, в который ты вкусишь от него, смертью умрешь.
2:17
ἀπὸ απο from; away
δὲ δε though; while
τοῦ ο the
ξύλου ξυλον wood; timber
τοῦ ο the
γινώσκειν γινωσκω know
καλὸν καλος fine; fair
καὶ και and; even
πονηρόν πονηρος harmful; malignant
οὐ ου not
φάγεσθε εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ος who; what
δ᾿ δε though; while
ἂν αν perhaps; ever
ἡμέρᾳ ημερα day
φάγητε εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
θανάτῳ θανατος death
ἀποθανεῖσθε αποθνησκω die
2:17
וּ û וְ and
מֵ מִן from
עֵ֗ץ ʕˈēṣ עֵץ tree
הַ ha הַ the
דַּ֨עַת֙ ddˈaʕaṯ דַּעַת knowledge
טֹ֣וב ṭˈôv טֹוב good
וָ וְ and
רָ֔ע rˈāʕ רַע evil
לֹ֥א lˌō לֹא not
תֹאכַ֖ל ṯōḵˌal אכל eat
מִמֶּ֑נּוּ mimmˈennû מִן from
כִּ֗י kˈî כִּי that
בְּ bᵊ בְּ in
יֹ֛ום yˈôm יֹום day
אֲכָלְךָ֥ ʔᵃḵālᵊḵˌā אכל eat
מִמֶּ֖נּוּ mimmˌennû מִן from
מֹ֥ות mˌôṯ מות die
תָּמֽוּת׃ tāmˈûṯ מות die
2:17. de ligno autem scientiae boni et mali ne comedas in quocumque enim die comederis ex eo morte morieris
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.
2:17. But from the tree of the knowledge of good and evil, you shall not eat. For in whatever day you will eat from it, you will die a death.”
2:17. But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: «в день… смертью умрешь». Слово «день» здесь, как и раньше (2:1), должно понимать в смысле неопределенного указания времени и переводить словами: «в то время, когда…». «Смертью умрешь» — один из употребительных в еврейском языке способов усиливать мысль, равный нашему выражению «непременно умрешь». Этой угрозы смертью (за нарушение заповеди) нельзя понимать в смысле (виде) мгновенного поражения, имевшего наступить тотчас же за грехопадением, а должно понимать ее в смысле начавшегося вследствие грехопадения медленного процесса умирания: Бог послал смерть (точнее, лишил бессмертия) в тот самый момент, когда человек пал; но эта смерть лишь постепенно подтачивала его силы, ощутительно выражаясь в скорбях духа и болезнях тела. Но кроме этой физической смерти Священное Писание и отцы Церкви видят здесь указание и на духовную смерть, состоявшую в том, что актом своего падения человек нарушил свой первый завет с Богом, порвав свою связь с величайшим источником жизни и тем самым с этого момента обрек себя на духовную смерть (Рим 5:12, 17, 21; Еф 4:18).
Adam Clarke: Commentary on the Bible - 1831
2:17: Of the tree of the knowledge - thou shalt not eat - This is the first positive precept God gave to man; and it was given as a test of obedience, and a proof of his being in a dependent, probationary state. It was necessary that, while constituted lord of this lower world, he should know that he was only God's vicegerent, and must be accountable to him for the use of his mental and corporeal powers, and for the use he made of the different creatures put under his care. The man from whose mind the strong impression of this dependence and responsibility is erased, necessarily loses sight of his origin and end, and is capable of any species of wickedness. As God is sovereign, he has a right to give to his creatures what commands he thinks proper. An intelligent creature, without a law to regulate his conduct, is an absurdity; this would destroy at once the idea of his dependency and accountableness. Man must ever feel God as his sovereign, and act under his authority, which he cannot do unless he have a rule of conduct. This rule God gives: and it is no matter of what kind it is, as long as obedience to it is not beyond the powers of the creature who is to obey. God says: There is a certain fruit-bearing tree; thou shalt not eat of its fruit; but of all the other fruits, and they are all that are necessary, for thee, thou mayest freely, liberally eat. Had he not an absolute right to say so? And was not man bound to obey?
Thou shalt surely die - מות תמות moth tamuth; Literally, a death thou shalt die; or, dying thou shalt die. Thou shalt not only die spiritually, by losing the life of God, but from that moment thou shalt become mortal, and shalt continue in a dying state till thou die. This we find literally accomplished; every moment of man's life may be considered as an act of dying, till soul and body are separated. Other meanings have been given of this passage, but they are in general either fanciful or incorrect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: of the tree: Gen 2:9, Gen 3:1-3, Gen 3:11, Gen 3:17, Gen 3:19
surely: Gen 3:3, Gen 3:4, Gen 3:19, Gen 20:7; Num 26:65; Deu 27:26; Sa1 14:39, Sa1 14:44, Sa1 20:31, Sa1 22:16; Kg1 2:37, Kg1 2:42; Jer 26:8; Eze 3:18-20, Eze 18:4, Eze 18:13, Eze 18:32, Eze 33:8, Eze 33:14; Rom 1:32; Rom 5:12-21, Rom 6:16, Rom 6:23, Rom 7:10-13, Rom 8:2; Co1 15:22, Co1 15:56; Gal 3:10; Eph 2:1-6; Eph 5:14; Col 2:13; Ti1 5:6; Jam 1:15; Jo1 5:16; Rev 2:11, Rev 20:6, Rev 20:14; Rev 21:8
thou shalt surely die: Heb. dying thou shalt die
Geneva 1599
2:17 But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely (m) die.
(m) By death he means the separation of man from God, who is our life and chief happiness: and also that our disobedience is the cause of it.
John Gill
2:17 But of the tree of knowledge of good and evil,.... Of the name of this tree, and the reasons of it; see Gill on Gen 2:9.
thou shalt not eat of it; not that this tree had any efficacy in it to increase knowledge, and improve in science and understanding, as Satan suggested God knew; and therefore forbid the eating of it out of envy to man, which the divine Being is capable of; or that there was anything hurtful in it to the bodies of men, if they had eaten of it; or that it was unlawful and evil of itself, if it had not been expressly prohibited: but it was, previous to this injunction, a quite indifferent thing whether man ate of it or not; and therefore was pitched upon as a trial of man's obedience to God, under whose government he was, and whom it was fit he should obey in all things; and since he had a grant of all the trees of the garden but this, it was the greater aggravation of his offence that he should not abstain from it:
for in the day thou eatest thereof thou shalt surely die; or "in dying, die" (z); which denotes the certainty of it, as our version expresses it; and may have regard to more deaths than one; not only a corporeal one, which in some sense immediately took place, man became at once a mortal creature, who otherwise continuing in a state of innocence, and by eating of the tree of life, he was allowed to do, would have lived an immortal life; of the eating of which tree, by sinning he was debarred, his natural life not now to be continued long, at least not for ever; he was immediately arraigned, tried, and condemned to death, was found guilty of it, and became obnoxious to it, and death at once began to work in him; sin sowed the seeds of it in his body, and a train of miseries, afflictions, and diseases, began to appear, which at length issued in death. Moreover, a spiritual or moral death immediately ensued; he lost his original righteousness, in which he was created; the image of God in him was deformed; the powers and faculties of his soul were corrupted, and he became dead in sins and trespasses; the consequence of which, had it not been for the interposition of a surety and Saviour, who engaged to make satisfaction to law and justice, must have been eternal death, or an everlasting separation from God, to him and all his posterity; for the wages of sin is death, even death eternal, Rom 6:23. So the Jews (a) interpret this of death, both in this world and in the world to come.
(z) Pagninus, Montanus, &c. (a) Tikkune Zohar, correct. 24. fol. 68. 1. correct. 54. fol. 90. 2. correct. 66. fol. 100. 1.
Robert Jamieson, A. R. Fausset and David Brown
2:17 thou shalt not eat of it . . . thou shalt surely die--no reason assigned for the prohibition, but death was to be the punishment of disobedience. A positive command like this was not only the simplest and easiest, but the only trial to which their fidelity could be exposed.
2:182:18: Եւ ասաց Տէր Աստուած. Ո՛չ է բարւոք մարդոյդ միայն լինել, արասցո՛ւք դմա օգնակա՛ն ըստ դմա։
18 Տէր Աստուած ասաց. «Լաւ չէ, որ մարդը միայնակ լինի: Նրա նմանութեամբ մի օգնական ստեղծենք նրա համար»:
18 Տէր Աստուած ըսաւ. «Աղէկ չէ որ Ադամ մինակ ըլլայ. անոր օգնական մը ընեմ իրեն յարմար»։
Եւ ասաց Տէր Աստուած. Ոչ է բարւոք մարդոյդ միայն լինել, [34]արասցուք դմա օգնական ըստ դմա:

2:18: Եւ ասաց Տէր Աստուած. Ո՛չ է բարւոք մարդոյդ միայն լինել, արասցո՛ւք դմա օգնակա՛ն ըստ դմա։
18 Տէր Աստուած ասաց. «Լաւ չէ, որ մարդը միայնակ լինի: Նրա նմանութեամբ մի օգնական ստեղծենք նրա համար»:
18 Տէր Աստուած ըսաւ. «Աղէկ չէ որ Ադամ մինակ ըլլայ. անոր օգնական մը ընեմ իրեն յարմար»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: И сказал Господь Бог: не хорошо быть человеку одному; сотворим ему помощника, соответственного ему.
2:18 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεός θεος God οὐ ου not καλὸν καλος fine; fair εἶναι ειμι be τὸν ο the ἄνθρωπον ανθρωπος person; human μόνον μονον only; alone ποιήσωμεν ποιεω do; make αὐτῷ αυτος he; him βοηθὸν βοηθος helper κατ᾿ κατα down; by αὐτόν αυτος he; him
2:18 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לֹא־ lō- לֹא not טֹ֛וב ṭˈôv טֹוב good הֱיֹ֥ות hᵉʸˌôṯ היה be הָֽ hˈā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind לְ lᵊ לְ to בַדֹּ֑ו vaddˈô בַּד linen, part, stave אֶֽעֱשֶׂהּ־ ʔˈeʕᵉśeh- עשׂה make לֹּ֥ו llˌô לְ to עֵ֖זֶר ʕˌēzer עֵזֶר help, helper כְּ kᵊ כְּ as נֶגְדֹּֽו׃ neḡdˈô נֶגֶד counterpart
2:18. dixit quoque Dominus Deus non est bonum esse hominem solum faciamus ei adiutorium similem suiAnd the Lord God said: It is not good for man to be alone: let us make him a help like unto himself.
18. And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.
2:18. The Lord God also said: “It is not good for the man to be alone. Let us make a helper for him similar to himself.”
2:18. And the LORD God said, [It is] not good that the man should be alone; I will make him an help meet for him.
And the LORD God said, [It is] not good that the man should be alone; I will make him an help meet for him:

18: И сказал Господь Бог: не хорошо быть человеку одному; сотворим ему помощника, соответственного ему.
2:18
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεός θεος God
οὐ ου not
καλὸν καλος fine; fair
εἶναι ειμι be
τὸν ο the
ἄνθρωπον ανθρωπος person; human
μόνον μονον only; alone
ποιήσωμεν ποιεω do; make
αὐτῷ αυτος he; him
βοηθὸν βοηθος helper
κατ᾿ κατα down; by
αὐτόν αυτος he; him
2:18
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לֹא־ lō- לֹא not
טֹ֛וב ṭˈôv טֹוב good
הֱיֹ֥ות hᵉʸˌôṯ היה be
הָֽ hˈā הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
לְ lᵊ לְ to
בַדֹּ֑ו vaddˈô בַּד linen, part, stave
אֶֽעֱשֶׂהּ־ ʔˈeʕᵉśeh- עשׂה make
לֹּ֥ו llˌô לְ to
עֵ֖זֶר ʕˌēzer עֵזֶר help, helper
כְּ kᵊ כְּ as
נֶגְדֹּֽו׃ neḡdˈô נֶגֶד counterpart
2:18. dixit quoque Dominus Deus non est bonum esse hominem solum faciamus ei adiutorium similem sui
And the Lord God said: It is not good for man to be alone: let us make him a help like unto himself.
2:18. The Lord God also said: “It is not good for the man to be alone. Let us make a helper for him similar to himself.”
2:18. And the LORD God said, [It is] not good that the man should be alone; I will make him an help meet for him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: «И сказал Господь Бог… сотворим». Нетрудно видеть здесь довольно близкую аналогию с словами божественного совета перед сотворением первого человека (1:26) и точно также, следовательно, находить здесь доказательство важности того акта, о котором они говорят.

«не хорошо быть человеку одному…» Слова эти отнюдь не означают того, что Бог будто бы сознается в несовершенстве своего творения и как бы вносит в него поправку, — в планах божественного промышления, без сомнения, все это было уже заранее предусмотрено и преднамечено: но они указывают лишь на тот факт, что одиночество тяжело и нехорошо для человека, ибо лишает его самых близких и удобных средств к всестороннему развитию своей личности, успешнее всего происходящему, как известно, в общении с себе подобными.

«помощника, соответственного ему…» В этих словах, с одной стороны, указывается на высокое достоинство жены, ибо она подобна мужу, т. е. так же, как и он, носит в себе образ Божий, с другой — отмечается и ее, несколько как бы зависимое от мужа, положение, поскольку всякий помощник стоит в общественном смысле ступенью ниже своего непосредственного начальника.

Прежде чем перейти к подробному изложению самой истории творения первой жены, бытописатель кратко отмечает еще один факт, послуживший ближайшим поводом к этому творению.

Наречение имен животным.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-20: Adam's Dominion.B. C. 4004.
18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. 19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. 20 And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
Here we have, I. An instance of the Creator's care of man and his fatherly concern for his comfort, v. 18. Though God had let him know that he was a subject, by giving him a command, (v. 16, 17), yet here he lets him know also, for his encouragement in his obedience, that he was a friend, and a favourite, and one whose satisfaction he was tender of. Observe,
1. How God graciously pitied his solitude: It is not good that man, this man, should be alone. Though there was an upper world of angels and a lower world of brutes, and he between them, yet there being none of the same nature and rank of beings with himself, none that he could converse familiarly with, he might be truly said to be alone. Now he that made him knew both him and what was good for him, better than he did himself, and he said, "It is not good that he should continue thus alone." (1.) It is not for his comfort; for man is a sociable creature. It is a pleasure to him to exchange knowledge and affection with those of his own kind, to inform and to be informed, to love and to be beloved. What God here says of the first man Solomon says of all men (Eccl. iv. 9, &c.), that two are better than one, and woe to him that is alone. If there were but one man in the world, what a melancholy man must he needs be! Perfect solitude would turn a paradise into a desert, and a palace into a dungeon. Those therefore are foolish who are selfish and would be place alone in the earth. (2.) It is not for the increase and continuance of his kind. God could have made a world of men at first, to replenish the earth, as he replenished heaven with a world of angels: but the place would have been too strait for the designed number of men to live together at once; therefore God saw fit to make up that number by a succession of generations, which, as God had formed man, must be from two, and those male and female; one will be ever one.
2. How God graciously resolved to provide society for him. The result of this reasoning concerning him was this kind resolution, I will make a help-meet for him; a help like him (so some read it), one of the same nature and the same rank of beings; a help near him (so others), one to cohabit with him, and to be always at hand; a help before him (so others), one that he should look upon with pleasure and delight. Note hence, (1.) In our best state in this world we have need of one another's help; for we are members one of another, and the eye cannot say to the hand, I have no need of thee, 1 Cor. xii. 21. We must therefore be glad to receive help from others, and give help to others, as there is occasion. (2.) It is God only who perfectly knows our wants, and is perfectly able to supply them all, Phil. iv. 19. In him alone our help is, and from him are all our helpers. (3.) A suitable wife is a help-meet, and is from the Lord. The relation is then likely to be comfortable when meetness directs and determines the choice, and mutual helpfulness is the constant care and endeavour, 1 Cor. vii. 33, 34. (4.) Family-society, if it is agreeable, is a redress sufficient for the grievance of solitude. He that has a good God, a good heart, and a good wife, to converse with, and yet complains he wants conversation, would not have been easy and content in paradise; for Adam himself had no more: yet, even before Eve was created, we do not find that he complained of being alone, knowing that he was not alone, for the Father was with him. Those that are most satisfied in God and his favour are in the best way, and in the best frame, to receive the good things of this life, and shall be sure of them, as far as Infinite Wisdom sees good.
II. An instance of the creatures' subjection to man, and his dominion over them (v. 19, 20): Every beast of the field and every fowl of the air God brought to Adam, either by the ministry of angels, or by a special instinct, directing them to come to man as their master, teaching the ox betimes to know his owner. Thus God gave man livery and seisin of the fair estate he had granted him, and put him in possession of his dominion over the creatures. God brought them to him, that he might name them, and so might give, 1. A proof of his knowledge, as a creature endued with the faculties both of reason and speech, and so taught more than the beasts of the earth and made wiser than the fowls of heaven, Job xxxv. 11. And, 2. A proof of his power. It is an act of authority to impose names (Dan. i. 7), and of subjection to receive them. The inferior creatures did now, as it were, do homage to their prince at his inauguration, and swear fealty and allegiance to him. If Adam had continued faithful to his God, we may suppose the creatures themselves would so well have known and remembered the names Adam now gave them as to have come at his call, at any time, and answered to their names. God gave names to the day and night, to the firmament, to the earth, and to the sea; and he calleth the stars by their names, to show that he is the supreme Lord of these. But he gave Adam leave to name the beasts and fowls, as their subordinate lord; for, having made him in his own image, he thus put some of his honour upon him.
III. An instance of the creatures' insufficiency to be a happiness for man: But (among them all) for Adam there was not found a help meet for him. Some make these to be the words of Adam himself; observing all the creatures come to him by couples to be named, he thus intimates his desire to his Maker:--"Lord, these have all helps meet for them; but what shall I do? Here is never a one for me." It is rather God's judgment upon the review. He brought them all together, to see if there were ever a suitable match for Adam in any of the numerous families of the inferior creatures; but there was none. Observe here, 1. The dignity and excellency of the human nature. On earth there was not its like, nor its peer to be found among all visible creatures; they were all looked over, but it could not be matched among them all. 2. The vanity of this world and the things of it; put them all together, and they will not make a help-meet for man. They will not suit the nature of his soul, nor supply its needs, nor satisfy its just desires, nor run parallel with its never-failing duration. God creates a new thing to be a help-meet for man--not so much the woman as the seed of the woman.
Adam Clarke: Commentary on the Bible - 1831
2:18: It is not good that the man should be alone - לבדו lebaddo; only himself. I will make him a help meet for him; עזר כנגדו ezer kenegdo, a help, a counterpart of himself, one formed from him, and a perfect resemblance of his person. If the word be rendered scrupulously literally, it signifies one like, or as himself, standing opposite to or before him. And this implies that the woman was to be a perfect resemblance of the man, possessing neither inferiority nor superiority, but being in all things like and equal to himself. As man was made a social creature, it was not proper that he should be alone; for to be alone, i.e. without a matrimonial companion, was not good. Hence we find that celibacy in general is a thing that is not good, whether it be on the side of the man or of the woman. Men may, in opposition to the declaration of God, call this a state of excellence and a state of perfection; but let them remember that the word of God says the reverse.
Albert Barnes: Notes on the Bible - 1834
2:18: - XIII. The Naming of the Animals
Here man's intellectual faculties proceed from the passive and receptive to the active and communicative stage. This advance is made in the Rev_iew and designation of the various species of animals that frequent the land and skies.
A new and final need of man is stated in Gen 2:18. The Creator himself, in whose image he was made, had Rev_ealed himself to him in language. This, among many other effects, awakened the social affection. This affection was the index of social capacity. The first step towards communication between kindred spirits was accomplished when Adam heard and understood spoken language. Beyond all this God knew what was in the man whom he had formed. And he expresses this in the words, "It is not good for the man to be alone." He is formed to be social, to hold converse, not only with his superior, but also with his equal. As yet he is but a unit, an individual. He needs a mate, with whom he may take sweet counsel. And the benevolent Creator resolves to supply this want. "I will make him a helpmeet for him" - one who may not only reciprocate his feelings, but take an intelligent and appropriate part in his active pursuits.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: good: Gen 1:31, Gen 3:12; Rut 3:1; Pro 18:22; Ecc 4:9-12; Co1 7:36
I will: Gen 3:12; Co1 11:7-12; Ti1 2:11-13; Pe1 3:7
meet for him: Heb. as before him
Carl Friedrich Keil and Franz Delitzsch
2:18
Creation of the Woman. - As the creation of the man is introduced in Gen 1:26-27, with a divine decree, so here that of the woman is preceded by the divine declaration, It is not good that the man should be alone; I will make him כּנגדּו עזר, a help of his like: "i.e., a helping being, in which, as soon as he sees it, he may recognise himself" (Delitzsch). Of such a help the man stood in need, in order that he might fulfil his calling, not only to perpetuate and multiply his race, but to cultivate and govern the earth. To indicate this, the general word כנגדו עזר is chosen, in which there is an allusion to the relation of the sexes. To call out this want, God brought the larger quadrupeds and birds to the man, "to see what he would call them (לו lit., each one); and whatsoever the man might call every living being should be its name." The time when this took place must have been the sixth day, on which, according to Gen 1:27, the man and woman were created: and there is no difficulty in this, since it would not have required much time to bring the animals to Adam to see what he would call them, as the animals of paradise are all we have to think of; and the deep sleep into which God caused the man to fall, till he had formed the woman from his rib, need not have continued long. In Gen 1:27 the creation of the woman is linked with that of the man; but here the order of sequence is given, because the creation of the woman formed a chronological incident in the history of the human race, which commences with the creation of Adam. The circumstance that in Gen 2:19 the formation of the beasts and birds is connected with the creation of Adam by the imperf. c. ו consec., constitutes to objection to the plan of creation given in Gen 1. The arrangement may be explained on the supposition, that the writer, who was about to describe the relation of man to the beasts, went back to their creation, in the simple method of the early Semitic historians, and placed this first instead of making it subordinate; so that our modern style of expressing the same thought would be simply this: "God brought to Adam the beasts which He had formed."
(Note: A striking example of this style of narrative we find in 3Kings 7:13. First of all, the building and completion of the temple are noticed several times in 1 Kings 6, and the last time in connection with the year and month (3Kings 6:9, 3Kings 6:14, 3Kings 6:37-38); after that, the fact is stated, that the royal palace was thirteen years in building; and then the writer proceeds thus: "And king Solomon sent and fetched Hiram from Tyre...and he came to king Solomon, and did all his work; and made the two pillars," etc. Now, if we were to understand the historical preterite with consec., here, as giving the order of sequence, Solomon would be made to send for the Tyrian artist, thirteen years after the temple was finished, to come and prepare the pillars for the porch, and all the vessels needed for the temple. But the writer merely expresses in Semitic style the simple thought, that "Hiram, whom Solomon fetched from Tyre, made the vessels," etc. Another instance we find in Judg 2:6.)
Moreover, the allusion is not to the creation of all the beasts, but simply to that of the beasts living in the field (game and tame cattle), and of the fowls of the air-to beasts, therefore, which had been formed like man from the earth, and thus stood in a closer relation to him than water animals or reptiles. For God brought the animals to Adam, to show him the creatures which were formed to serve him, that He might see what he would call them. Calling or naming presupposes acquaintance. Adam is to become acquainted with the creatures, to learn their relation to him, and by giving them names to prove himself their lord. God does not order him to name them; but by bringing the beasts He gives him an opportunity of developing that intellectual capacity which constitutes his superiority to the animal world. "The man sees the animals, and thinks of what they are and how they look; and these thoughts, in themselves already inward words, take the form involuntarily of audible names, which he utters to the beasts, and by which he places the impersonal creatures in the first spiritual relation to himself, the personal being" (Delitzsch). Language, as W. v. Humboldt says, is "the organ of the inner being, or rather the inner being itself as it gradually attains to inward knowledge and expression." It is merely thought cast into articulate sounds or words. The thoughts of Adam with regard to the animals, to which he gave expression in the names that he gave them, we are not to regard as the mere results of reflection, or of abstraction from merely outward peculiarities which affected the senses; but as a deep and direct mental insight into the nature of the animals, which penetrated far deeper than such knowledge as is the simple result of reflecting and abstracting thought. The naming of the animals, therefore, led to this result, that there was not found a help meet for man. Before the creation of the woman we must regard the man (Adam) as being "neither male, in the sense of complete sexual distinction, nor androgynous as though both sexes were combined in the one individual created at the first, but as created in anticipation of the future, with a preponderant tendency, a male in simple potentiality, out of which state he passed, the moment the woman stood by his side, when the mere potentia became an actual antithesis" (Ziegler).
Then God caused a deep sleep to fall upon the man (Gen 2:21). תּרדּמּה, a deep sleep, in which all consciousness of the outer world and of one's own existence vanishes. Sleep is an essential element in the nature of man as ordained by God, and is quite as necessary for man as the interchange of day and night for all nature besides. But this deep sleep was different from natural sleep, and God caused it to fall upon the man by day, that He might create the woman out of him. "Everything out of which something new is to spring, sinks first of all into such a sleep" (Ziegler). צלע means the side, and, as a portion of the human body, the rib. The correctness of this meaning, which is given by all the ancient versions, is evident from the words, "God took one of his צלעות," which show that the man had several of them. "And closed up flesh in the place thereof;" i.e., closed the gap which had been made, with flesh which He put in the place of the rib. The woman was created, not of dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage. As the moral idea of the unity of the human race required that man should not be created as a genus or plurality,
(Note: Natural science can only demonstrate the unity of the human race, not the descent of all men from one pair, though many naturalists question and deny even the former, but without any warrant from anthropological facts. For every thorough investigation leads to the conclusion arrived at by the latest inquirer in this department, Th. Waitz, that not only are there no facts in natural history which preclude the unity of the various races of men, and fewer difficulties in the way of this assumption than in that of the opposite theory of specific diversities; but even in mental respects there are no specific differences within the limits of the race. Delitzsch has given an admirable summary of the proofs of unity. "That the races of men," he says, "are not species of one genus, but varieties of one species, is confirmed by the agreement in the physiological and pathological phenomena in them all, by the similarity in the anatomical structure, in the fundamental powers and traits of the mind, in the limits to the duration of life, in the normal temperature of the body and the average rate of pulsation, in the duration of pregnancy, and in the unrestricted fruitfulness of marriages between the various races.")
so the moral relation of the two persons establishing the unity of the race required that man should be created first, and then the woman from the body of the man. By this the priority and superiority of the man, and the dependence of the woman upon the man, are established as an ordinance of divine creation. This ordinance of God forms the root of that tender love with which the man loves the woman as himself, and by which marriage becomes a type of the fellowship of love and life, which exists between the Lord and His Church (Eph 5:32). If the fact that the woman was formed from a rib, and not from any other part of the man, is significant; all that we can find in this is, that the woman was made to stand as a helpmate by the side of the man, not that there was any allusion to conjugal love as founded in the heart; for the text does not speak of the rib as one which was next the heart. The word בּנה is worthy of note: from the rib of the man God builds the female, through whom the human race is to be built up by the male (Gen 16:2; Gen 30:3).
John Gill
2:18 And the Lord God said,.... Not at the same time he gave the above direction and instruction to man, how to behave according to his will, but before that, even at the time of the formation of Adam and which he said either to him, or with himself: it was a purpose or determination in his own mind, and may be rendered, as it is by many, he "had said" (b), on the sixth day, on which man was created:
Tit is not good that man should be alone; not pleasant and comfortable to himself, nor agreeable to his nature, being a social creature; nor useful to his species, not being able to propagate it; nor so much for the glory of his Creator:
I will made him an help meet for him; one to help him in all the affairs of life, not only for the propagation of his species, but to provide things useful and comfortable for him; to dress his food, and take care of the affairs of the family; one "like himself" (c), in nature, temper, and disposition, in form and shape; or one "as before him" (d), that would be pleasing to his sight, and with whom he might delightfully converse, and be in all respects agreeable to him, and entirely answerable to his case and circumstances, his wants and wishes.
(b) "dixerat", Vatablus, Drusius, Junius & Tremellius, Piscator. (c) "simile sibi", V. L. Sam. Syr. (d) "Tanquam coram eo", Montanus.
John Wesley
2:18 It is not good that man - This man, should be alone - Though there was an upper world of angels, and a lower world of brutes, yet there being none of the same rank of beings with himself, he might be truly said to be alone. And every beast of the field, and every fowl of the air God brought to Adam - Either by the ministry of angels, or by a special instinct that he might name them, and so might give a proof of his knowledge, the names he gave them being expressive of their inmost natures.
Robert Jamieson, A. R. Fausset and David Brown
2:18 THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
Tit is not good for the man to be alone--In the midst of plenty and delights, he was conscious of feelings he could not gratify. To make him sensible of his wants,
2:192:19: Եւ ստե՛ղծ եւս Տէր Աստուած զամենայն գազանս վայրի, եւ զամենայն թռչունս երկնից. եւ ա՛ծ զնոսա առ Ադամ տեսանել զինչ կոչեսցէ զնոսա։ Եւ ամենայն շնչոյ կենդանւոյ զինչ եւ անուանեաց Ադամ, ա՛յն անուն է նորա[16]։ [16] Օրինակ մի. Այն է անուն նոցա։
19 Տէր Աստուած ստեղծեց նաեւ դաշտային բոլոր գազաններին, երկնքի բոլոր թռչուններին եւ բերեց Ադամի մօտ, որ տեսնի, թէ Ադամը ինչ անուն կը տայ դրանց: Եւ Ադամն ինչ անուն որ տար ամէն մի կենդանուն, այն էլ կը լինէր դրա անունը:
19 Եւ Տէր Աստուած դաշտին բոլոր գազաններն ու երկնքի բոլոր թռչունները հողէն շինեց եւ Ադամին առջեւ բերաւ, որպէս զի տեսնէ թէ անոնց ի՛նչ անուն պիտի դնէ։ Ադամ ի՛նչ անուն, որ դրաւ շնչաւոր կենդանիի, այն եղաւ անոր անունը։
Եւ ստեղծ եւս Տէր Աստուած [35]զամենայն գազանս վայրի եւ զամենայն թռչունս երկնից. եւ ած զնոսա առ Ադամ տեսանել զինչ կոչեսցէ զնոսա. եւ ամենայն շնչոյ կենդանւոյ զինչ եւ անուանեաց Ադամ, այն անուն է նորա:

2:19: Եւ ստե՛ղծ եւս Տէր Աստուած զամենայն գազանս վայրի, եւ զամենայն թռչունս երկնից. եւ ա՛ծ զնոսա առ Ադամ տեսանել զինչ կոչեսցէ զնոսա։ Եւ ամենայն շնչոյ կենդանւոյ զինչ եւ անուանեաց Ադամ, ա՛յն անուն է նորա[16]։
[16] Օրինակ մի. Այն է անուն նոցա։
19 Տէր Աստուած ստեղծեց նաեւ դաշտային բոլոր գազաններին, երկնքի բոլոր թռչուններին եւ բերեց Ադամի մօտ, որ տեսնի, թէ Ադամը ինչ անուն կը տայ դրանց: Եւ Ադամն ինչ անուն որ տար ամէն մի կենդանուն, այն էլ կը լինէր դրա անունը:
19 Եւ Տէր Աստուած դաշտին բոլոր գազաններն ու երկնքի բոլոր թռչունները հողէն շինեց եւ Ադամին առջեւ բերաւ, որպէս զի տեսնէ թէ անոնց ի՛նչ անուն պիտի դնէ։ Ադամ ի՛նչ անուն, որ դրաւ շնչաւոր կենդանիի, այն եղաւ անոր անունը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Господь Бог образовал из земли всех животных полевых и всех птиц небесных, и привел к человеку, чтобы видеть, как он назовет их, и чтобы, как наречет человек всякую душу живую, так и было имя ей.
2:19 καὶ και and; even ἔπλασεν πλασσω contrive; form ὁ ο the θεὸς θεος God ἔτι ετι yet; still ἐκ εκ from; out of τῆς ο the γῆς γη earth; land πάντα πας all; every τὰ ο the θηρία θηριον beast τοῦ ο the ἀγροῦ αγρος field καὶ και and; even πάντα πας all; every τὰ ο the πετεινὰ πετεινον bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἤγαγεν αγω lead; pass αὐτὰ αυτος he; him πρὸς προς to; toward τὸν ο the Αδαμ αδαμ Adam; Atham ἰδεῖν οραω view; see τί τις.1 who?; what? καλέσει καλεω call; invite αὐτά αυτος he; him καὶ και and; even πᾶν πας all; every ὃ ος who; what ἐὰν εαν and if; unless ἐκάλεσεν καλεω call; invite αὐτὸ αυτος he; him Αδαμ αδαμ Adam; Atham ψυχὴν ψυχη soul ζῶσαν ζαω live; alive τοῦτο ουτος this; he ὄνομα ονομα name; notable αὐτοῦ αυτος he; him
2:19 וַ wa וְ and יִּצֶר֩ yyiṣˌer יצר shape יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s) מִן־ min- מִן from הָֽ hˈā הַ the אֲדָמָ֗ה ʔᵃḏāmˈā אֲדָמָה soil כָּל־ kol- כֹּל whole חַיַּ֤ת ḥayyˈaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וַ wa וְ and יָּבֵא֙ yyāvˌē בוא come אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind לִ li לְ to רְאֹ֖ות rᵊʔˌôṯ ראה see מַה־ mah- מָה what יִּקְרָא־ yyiqrā- קרא call לֹ֑ו lˈô לְ to וְ wᵊ וְ and כֹל֩ ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִקְרָא־ yiqrā- קרא call לֹ֧ו lˈô לְ to הָֽ hˈā הַ the אָדָ֛ם ʔāḏˈām אָדָם human, mankind נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul חַיָּ֖ה ḥayyˌā חַי alive ה֥וּא hˌû הוּא he שְׁמֹֽו׃ šᵊmˈô שֵׁם name
2:19. formatis igitur Dominus Deus de humo cunctis animantibus terrae et universis volatilibus caeli adduxit ea ad Adam ut videret quid vocaret ea omne enim quod vocavit Adam animae viventis ipsum est nomen eiusAnd the Lord God having formed out of the ground all the beasts of the earth, and all the fowls of the air, brought them to Adam to see what he would call them: for whatsoever Adam called any living creature the same is its name.
19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them: and whatsoever the man called every living creature, that was the name thereof.
2:19. Therefore, the Lord God, having formed from the soil all the animals of the earth and all the flying creatures of the air, brought them to Adam, in order to see what he would call them. For whatever Adam would call any living creature, that would be its name.
2:19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought [them] unto Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof.
And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought [them] unto Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof:

19: Господь Бог образовал из земли всех животных полевых и всех птиц небесных, и привел к человеку, чтобы видеть, как он назовет их, и чтобы, как наречет человек всякую душу живую, так и было имя ей.
2:19
καὶ και and; even
ἔπλασεν πλασσω contrive; form
ο the
θεὸς θεος God
ἔτι ετι yet; still
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τοῦ ο the
ἀγροῦ αγρος field
καὶ και and; even
πάντα πας all; every
τὰ ο the
πετεινὰ πετεινον bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἤγαγεν αγω lead; pass
αὐτὰ αυτος he; him
πρὸς προς to; toward
τὸν ο the
Αδαμ αδαμ Adam; Atham
ἰδεῖν οραω view; see
τί τις.1 who?; what?
καλέσει καλεω call; invite
αὐτά αυτος he; him
καὶ και and; even
πᾶν πας all; every
ος who; what
ἐὰν εαν and if; unless
ἐκάλεσεν καλεω call; invite
αὐτὸ αυτος he; him
Αδαμ αδαμ Adam; Atham
ψυχὴν ψυχη soul
ζῶσαν ζαω live; alive
τοῦτο ουτος this; he
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
2:19
וַ wa וְ and
יִּצֶר֩ yyiṣˌer יצר shape
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֜ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מִן־ min- מִן from
הָֽ hˈā הַ the
אֲדָמָ֗ה ʔᵃḏāmˈā אֲדָמָה soil
כָּל־ kol- כֹּל whole
חַיַּ֤ת ḥayyˈaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וַ wa וְ and
יָּבֵא֙ yyāvˌē בוא come
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
לִ li לְ to
רְאֹ֖ות rᵊʔˌôṯ ראה see
מַה־ mah- מָה what
יִּקְרָא־ yyiqrā- קרא call
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
כֹל֩ ḵˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִקְרָא־ yiqrā- קרא call
לֹ֧ו lˈô לְ to
הָֽ hˈā הַ the
אָדָ֛ם ʔāḏˈām אָדָם human, mankind
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
חַיָּ֖ה ḥayyˌā חַי alive
ה֥וּא hˌû הוּא he
שְׁמֹֽו׃ šᵊmˈô שֵׁם name
2:19. formatis igitur Dominus Deus de humo cunctis animantibus terrae et universis volatilibus caeli adduxit ea ad Adam ut videret quid vocaret ea omne enim quod vocavit Adam animae viventis ipsum est nomen eius
And the Lord God having formed out of the ground all the beasts of the earth, and all the fowls of the air, brought them to Adam to see what he would call them: for whatsoever Adam called any living creature the same is its name.
2:19. Therefore, the Lord God, having formed from the soil all the animals of the earth and all the flying creatures of the air, brought them to Adam, in order to see what he would call them. For whatever Adam would call any living creature, that would be its name.
2:19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought [them] unto Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: «Господь Бог образовал…» Образовал, разумеется, гораздо раньше, именно в пятый и шестой дни творения (1:21: и 25), если же здесь бытописатель снова возвращается к этому факту, то он делает это лишь для общей связи повествования.

«И привел (их) к человеку, чтобы видеть, как он назовет их…» Этим указанием бытописателя сам Бог поставляется в роли наблюдателя и верховного руководителя первым опытом человеческой речи. «Авторитет Ж.-Ж. Руссо и великого филолога и философа Вильгельма Гумбольдта согласны с тою мыслью, что для человечества и не было другого исхода из младенческого неразумного лепета, как божественное Откровение, давшее ему готовую форму для выражения его мысли, или, лучше сказать, давшее ему мысль и форму вместе» (Властов, «Священная Летопись», I, с. 30).
Adam Clarke: Commentary on the Bible - 1831
2:19: Out of the ground, etc. - Concerning the formation of the different kinds of animals, see the preceding chapter, Genesis 1 (note).
Albert Barnes: Notes on the Bible - 1834
2:19: Here, as in several pRev_ious instances Gen 1:5; Gen 2:4, Gen 2:8-9, the narrative Rev_erts to the earlier part of the sixth day. This is, therefore, another example of the connection according to thought overruling that according to time. The order of time, however, is restored, when we take in a sufficient portion of the narrative. We refer, therefore, to the fifth verse, which is the regulative sentence of the present passage. The second clause in the verse, however, which in the present case completes the thought in the mind of the writer, brings up the narrative to a point subsequent to that closing the preceding verse. The first two clauses, therefore, are to be combined into one; and when this is done, the order of time is observed.
Man has already become acquainted with his Maker. He has opened his eyes upon the trees of the garden, and learned to distinguish at least two of them by name. He is now to be introduced to the animal kingdom, with which he is connected by his physical nature, and of which he is the constituted lord. Not many hours or minutes before have they been called into existence. They are not yet, therefore, multiplied or scattered over the earth, and so do not require to be gathered for the purpose. The end of this introduction is said to be to see what he would call them. To name is to distinguish the nature of anything and do denote the thing by a sound bearing some analogy to its nature. To name is also the prerogative of the owner, superior, or head. Doubtless the animals instinctively distinguished man as their lord paramount, so far as his person and eye came within their actual observation. God had given man his first lesson in speech, when he caused him to hear and understand the spoken command. He now places him in a condition to put forth his naming power, and thereby go through the second lesson.
With the infant, the acquisition of language must be a gradual process, inasmuch as the vast multitude of words which constitute its vocabulary has to be heard one by one and noted in the memory. The infant is thus the passive recipient of a fully formed and long-established medium of converse. The first man, on the other hand, having received the conception of language, became himself the free and active inventor of the greatest part of its words. He accordingly discerns the kinds of animals, and gives each its appropriate name. The highly-excited powers of imagination and analogy break forth into utterance, even before he has anyone to hear and understand his words but the Creator himself.
This indicates to us a twofold use of language. First, it serves to register things and events in the apprehension and the memory. Man has a singular power of conferring with himself. This he carries on by means of language, in some form or other. He bears some resemblance to his Maker even in the complexity of his spiritual nature. He is at once speaker and hearer, and yet at the same time he is consciously one. Secondly, it is a medium of intelligent communication between spirits who cannot read another's thoughts by immediate intuition. The first of these uses seems to have preceded the second in the case of Adam, who was the former of the first language. The reflecting reader can tell what varied powers of reason are involved in the use of language, and to what an extent the mind of man was developed, when he proceeded to name the several classes of birds and beasts. He was evidently suited for the highest enjoyments of social contact.
Among the trees in the garden God took the initiative, named the two that were conspicuous and essential to man's well being, and uttered the primeval command. Adam has now made acquaintance with the animal world, and, profiting by the lesson of the garden, proceeds himself to exercise the naming power. The names he gives are thenceforth the permanent designations of the different species of living creatures that appeared before him. These names being derived from some prominent quality, were suited to be specific, or common to the class, and not special to the individual.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: And out: Gen 1:20-25
brought: Gen 2:22, Gen 2:23, Gen 1:26, Gen 1:28, Gen 6:20, Gen 9:2; Psa 8:4-8
Adam: or, the man, Gen 2:15
Geneva 1599
2:19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought [them] unto (n) Adam to see what he would call them: and whatsoever Adam called every living creature, that [was] the name thereof.
(n) By moving them to come and submit themselves to Adam.
John Gill
2:19 And out of the ground the Lord God formed every beast of the field, and every fowl of the air,.... Or "had formed them" (e) on the fifth and sixth days; and these were formed two and two, male and female, in order to continue their species; whereas man was made single, and had no companion of the same nature with him: and while in these circumstances, God
brought them unto Adam; or "to the man" (f); either by the ministry of angels, or by a kind of instinct or impulse, which brought them to him of their own accord, as to the lord and proprietor of them, who, as soon as he was made, had the dominion of all the creatures given him; just as the creatures at the flood went in unto Noah in the ark; and as then, so now, all creatures, fowl and cattle, came, all but the fishes of the sea: and this was done
to see what he would call them; what names he would give to them; which as it was a trial of the wisdom of man, so a token of his dominion over the creatures, it being an instance of great knowledge of them to give them apt and suitable names, so as to distinguish one from another, and point at something in them that was natural to them, and made them different from each other; for this does not suppose any want of knowledge in God, as if he did this to know what man would do, he knew what names man would give them before he did; but that it might appear he had made one superior to them all in wisdom and power, and for his pleasure, use, and service; and therefore brings them to him, to put them into his hands, and give him authority over them; and being his own, to call them by what names he pleased:
and whatsoever Adam called every living creature, that was the name thereof; it was always afterwards called by it, by him and his posterity, until the confusion of languages, and then every nation called them as they thought proper, everyone in their own language: and as there is a good deal of reason to believe, that the Hebrew language was the first and original language; or however that eastern language, of which the Hebrew, Chaldee, Syriac, and Arabic, are so many dialects; it was this that he spoke, and in it gave names to the creatures suitable to their nature, or agreeable to some property or other observed in them: and Bochart (g) has given us many instances of creatures in the Hebrew tongue, whose names answer to some character or another in them: some think this was done by inspiration; and Plato says, that it seemed to him that that nature was superior to human, that gave names to things; and that this was not the work of vain and foolish man, but the first names were appointed by the gods (h); and so Cicero (i) asks, who was the first, which with Pythagoras was the highest wisdom, who imposed names on all things?
(e) "finxerat", Drusius. (f) "ad ipsum hominem", Pagninus, Montanus. (g) Hierozoic. par. 1. l. 1. c. 9. p. 59, &c. (h) In Cratylo, apud Euseb. Praepar. Evangel. l. 11. c. 6. p. 515. (i) Tusculan. Quaest. l. 1.
Robert Jamieson, A. R. Fausset and David Brown
2:19 God brought unto Adam--not all the animals in existence, but those chiefly in his immediate neighborhood to be subservient to his use.
whatsoever Adam called every living creature, that was the name thereof--His powers of perception and intelligence were supernaturally enlarged to know the characters, habits, and uses of each species that was brought to him.
2:202:20: Եւ կոչեաց Ադամ անուանս ամենայն անասնոց, եւ ամենայն թռչնո՛ց երկնից, եւ ամենայն գազանա՛ց վայրի. բայց Ադամայ ո՛չ գտաւ օգնական նման նմա։
20 Ադամը բոլոր անասուններին, երկնքի բոլոր թռչուններին եւ դաշտային բոլոր գազաններին տուեց անուններ, բայց Ադամը չգտաւ իր նմանութիւնն ունեցող մի օգնական:
20 Ադամ բոլոր անասուններուն ու երկնքի թռչուններուն եւ դաշտի բոլոր գազաններուն անուններ դրաւ, բայց Ադամին յարմար օգնական մը չգտնուեցաւ։
Եւ կոչեաց Ադամ անուանս ամենայն անասնոց, եւ ամենայն թռչնոց երկնից, եւ ամենայն գազանաց վայրի. բայց Ադամայ ոչ գտաւ օգնական նման նմա:

2:20: Եւ կոչեաց Ադամ անուանս ամենայն անասնոց, եւ ամենայն թռչնո՛ց երկնից, եւ ամենայն գազանա՛ց վայրի. բայց Ադամայ ո՛չ գտաւ օգնական նման նմա։
20 Ադամը բոլոր անասուններին, երկնքի բոլոր թռչուններին եւ դաշտային բոլոր գազաններին տուեց անուններ, բայց Ադամը չգտաւ իր նմանութիւնն ունեցող մի օգնական:
20 Ադամ բոլոր անասուններուն ու երկնքի թռչուններուն եւ դաշտի բոլոր գազաններուն անուններ դրաւ, բայց Ադամին յարմար օգնական մը չգտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: И нарек человек имена всем скотам и птицам небесным и всем зверям полевым; но для человека не нашлось помощника, подобного ему.
2:20 καὶ και and; even ἐκάλεσεν καλεω call; invite Αδαμ αδαμ Adam; Atham ὀνόματα ονομα name; notable πᾶσιν πας all; every τοῖς ο the κτήνεσιν κτηνος livestock; animal καὶ και and; even πᾶσι πας all; every τοῖς ο the πετεινοῖς πετεινον bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even πᾶσι πας all; every τοῖς ο the θηρίοις θηριον beast τοῦ ο the ἀγροῦ αγρος field τῷ ο the δὲ δε though; while Αδαμ αδαμ Adam; Atham οὐχ ου not εὑρέθη ευρισκω find βοηθὸς βοηθος helper ὅμοιος ομοιος like; similar to αὐτῷ αυτος he; him
2:20 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call הָֽ hˈā הַ the אָדָ֜ם ʔāḏˈām אָדָם human, mankind שֵׁמֹ֗ות šēmˈôṯ שֵׁם name לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ ha הַ the בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle וּ û וְ and לְ lᵊ לְ to עֹ֣וף ʕˈôf עֹוף birds הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וּ û וְ and לְ lᵊ לְ to אָדָ֕ם ʔāḏˈām אָדָם human, mankind לֹֽא־ lˈō- לֹא not מָצָ֥א māṣˌā מצא find עֵ֖זֶר ʕˌēzer עֵזֶר help, helper כְּ kᵊ כְּ as נֶגְדֹּֽו׃ neḡdˈô נֶגֶד counterpart
2:20. appellavitque Adam nominibus suis cuncta animantia et universa volatilia caeli et omnes bestias terrae Adam vero non inveniebatur adiutor similis eiusAnd Adam called all the beasts by their names, and all the fowls of the air, and all the cattle of the field: but for Adam there was not found a helper like himself.
20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for man there was not found an help meet for him.
2:20. And Adam called each of the living things by their names: all the flying creatures of the air, and all the wild beasts of the land. Yet truly, for Adam, there was not found a helper similar to himself.
2:20. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him:

20: И нарек человек имена всем скотам и птицам небесным и всем зверям полевым; но для человека не нашлось помощника, подобного ему.
2:20
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Αδαμ αδαμ Adam; Atham
ὀνόματα ονομα name; notable
πᾶσιν πας all; every
τοῖς ο the
κτήνεσιν κτηνος livestock; animal
καὶ και and; even
πᾶσι πας all; every
τοῖς ο the
πετεινοῖς πετεινον bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
πᾶσι πας all; every
τοῖς ο the
θηρίοις θηριον beast
τοῦ ο the
ἀγροῦ αγρος field
τῷ ο the
δὲ δε though; while
Αδαμ αδαμ Adam; Atham
οὐχ ου not
εὑρέθη ευρισκω find
βοηθὸς βοηθος helper
ὅμοιος ομοιος like; similar to
αὐτῷ αυτος he; him
2:20
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
הָֽ hˈā הַ the
אָדָ֜ם ʔāḏˈām אָדָם human, mankind
שֵׁמֹ֗ות šēmˈôṯ שֵׁם name
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הַ ha הַ the
בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle
וּ û וְ and
לְ lᵊ לְ to
עֹ֣וף ʕˈôf עֹוף birds
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
חַיַּ֣ת ḥayyˈaṯ חַיָּה wild animal
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וּ û וְ and
לְ lᵊ לְ to
אָדָ֕ם ʔāḏˈām אָדָם human, mankind
לֹֽא־ lˈō- לֹא not
מָצָ֥א māṣˌā מצא find
עֵ֖זֶר ʕˌēzer עֵזֶר help, helper
כְּ kᵊ כְּ as
נֶגְדֹּֽו׃ neḡdˈô נֶגֶד counterpart
2:20. appellavitque Adam nominibus suis cuncta animantia et universa volatilia caeli et omnes bestias terrae Adam vero non inveniebatur adiutor similis eius
And Adam called all the beasts by their names, and all the fowls of the air, and all the cattle of the field: but for Adam there was not found a helper like himself.
2:20. And Adam called each of the living things by their names: all the flying creatures of the air, and all the wild beasts of the land. Yet truly, for Adam, there was not found a helper similar to himself.
2:20. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: «И нарек человек имена всем скотам…» Так как это наречение не было случайным, а основывалось на знакомстве с природой нарекаемых существ и по большей части заключало в своей основе указание на более характерное свойство будущего носителя того или другого имени, то оно свидетельствует о сравнительно высоком состоянии умственного развития первого человека. Кроме того, по толкованию святого Иоанна Златоуста, наречение Адамом животных указывало на его господство над ними (Пс 8:6–7): «у людей есть обычай полагать знак своей власти в том, что они, купив себе рабов, переменяют им имена; так и Бог заставляет Адама, как владыку, дать имена всем бессловесным» (Иоанн Златоуст).

«но для человека не нашлось помощника…» В этих словах звучит как бы тихая грусть первого человека, возбужденная сознанием своего полного одиночества на земле, и слышится явное и сильное желание его к восполнению недостающего, что милосердый Господь и не замедлил вскоре же осуществить.

Сотворение первой женщины.
Adam Clarke: Commentary on the Bible - 1831
2:20: And Adam gave names to all cattle - Two things God appears to have had in view by causing man to name all the cattle, etc. 1. To show him with what comprehensive powers of mind his Maker had endued him; and 2. To show him that no creature yet formed could make him a suitable companion. And that this twofold purpose was answered we shall shortly see; for,
1. Adam gave names; but how? From an intimate knowledge of the nature and properties of each creature. Here we see the perfection of his knowledge; for it is well known that the names affixed to the different animals in Scripture always express some prominent feature and essential characteristic of the creatures to which they are applied. Had he not possessed an intuitive knowledge of the grand and distinguishing properties of those animals, he never could have given them such names. This one circumstance is a strong proof of the original perfection and excellence of man, while in a state of innocence; nor need we wonder at the account. Adam was the work of an infinitely wise and perfect Being, and the effect must resemble the cause that produced it.
2. Adam was convinced that none of these creatures could be a suitable companion for him, and that therefore he must continue in the state that was not good, or be a farther debtor to the bounty of his Maker; for among all the animals which he had named there was not found a help meet for him. Hence we read,
Albert Barnes: Notes on the Bible - 1834
2:20: We find, however, there was another end served by this Rev_iew of the animals. "There was not found a helpmeet for the man" - an equal, a companion, a sharer of his thoughts, his observations, his joys, his purposes, his enterprises. It was now evident, from actual survey, that none of these animals, not even the serpent, was possessed of reason, of moral and intellectual ideas, of the faculties of abstracting and naming, of the capacities of rational fellowship or worship. They might be ministers to his purposes, but not helpers meet for him. On the other hand, God was the source of his being and the object of his Rev_erence, but not on a par with himself in needs and resources. It was therefore apparent that man in respect of an equal was alone, and yet needed an associate. Thus, in this passage the existence of the desire is made out and asserted; in keeping with the mode of composition uniformly pursued by the sacred writer Gen 1:2; Gen 2:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: gave names to: Heb. called
but: Gen 2:18
John Gill
2:20 And Adam gave names to all cattle, and to the fowls of the air, and to every beast of the field,.... As they came before him, and passed by him, paying as it were their homage to him, their lord and owner:
but for Adam there was not found an help meet for him; and perhaps this might be one reason of their being brought unto him, that he might become sensible that there was none among all the creatures of his nature, and that was fit to be a companion of his; and to him must this be referred, and not to God; not as if God looked out an help meet for him among the creatures, and could find none; but, as Aben Ezra observes, man could not find one for himself; and this made it the more grateful and acceptable to him, when God had formed the woman of him, and presented her before him.
Robert Jamieson, A. R. Fausset and David Brown
2:20 but for Adam there was not found an help meet for him--The design of this singular scene was to show him that none of the living creatures he saw were on an equal footing with himself, and that while each class came with its mate of the same nature, form, and habits, he alone had no companion. Besides, in giving names to them he was led to exercise his powers of speech and to prepare for social intercourse with his partner, a creature yet to be formed.
2:212:21: Եւ արկ Տէր Աստուած թմբրութիւն ՚ի վերայ Ադամայ, եւ ննջեաց. եւ ա՛ռ մի ՚ի կողից նորա՝ եւ ելից ընդ այնր մարմին։
21 Տէր Աստուած թմրութիւն բերեց Ադամի վրայ, եւ սա քնեց: Աստուած հանեց նրա կողոսկրերից մէկը եւ այդ տեղը մաշկով ծածկեց:
21 Եւ Տէր Աստուած խորունկ քուն մը բերաւ Ադամին վրայ ու անիկա քնացաւ։ Անոր կողին ոսկորներէն մէկը առաւ ու անոր տեղը միս լեցուց։
Եւ արկ Տէր Աստուած թմբրութիւն ի վերայ Ադամայ, եւ ննջեաց. եւ առ մի ի կողից նորա եւ ելից ընդ այնր մարմին:

2:21: Եւ արկ Տէր Աստուած թմբրութիւն ՚ի վերայ Ադամայ, եւ ննջեաց. եւ ա՛ռ մի ՚ի կողից նորա՝ եւ ելից ընդ այնր մարմին։
21 Տէր Աստուած թմրութիւն բերեց Ադամի վրայ, եւ սա քնեց: Աստուած հանեց նրա կողոսկրերից մէկը եւ այդ տեղը մաշկով ծածկեց:
21 Եւ Տէր Աստուած խորունկ քուն մը բերաւ Ադամին վրայ ու անիկա քնացաւ։ Անոր կողին ոսկորներէն մէկը առաւ ու անոր տեղը միս լեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: И навел Господь Бог на человека крепкий сон; и, когда он уснул, взял одно из ребр его, и закрыл то место плотию.
2:21 καὶ και and; even ἐπέβαλεν επιβαλλω impose; cast on ὁ ο the θεὸς θεος God ἔκστασιν εκστασις ecstasy; trance ἐπὶ επι in; on τὸν ο the Αδαμ αδαμ Adam; Atham καὶ και and; even ὕπνωσεν υπνοω and; even ἔλαβεν λαμβανω take; get μίαν εις.1 one; unit τῶν ο the πλευρῶν πλευρα side αὐτοῦ αυτος he; him καὶ και and; even ἀνεπλήρωσεν αναπληροω fill up; fulfill σάρκα σαρξ flesh ἀντ᾿ αντι against; instead of αὐτῆς αυτος he; him
2:21 וַ wa וְ and יַּפֵּל֩ yyappˌēl נפל fall יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֧ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) תַּרְדֵּמָ֛ה tardēmˈā תַּרְדֵּמָה sleep עַל־ ʕal- עַל upon הָ hā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind וַ wa וְ and יִּישָׁ֑ן yyîšˈān ישׁן sleep וַ wa וְ and יִּקַּ֗ח yyiqqˈaḥ לקח take אַחַת֙ ʔaḥˌaṯ אֶחָד one מִ mi מִן from צַּלְעֹתָ֔יו ṣṣalʕōṯˈāʸw צֵלָע side וַ wa וְ and יִּסְגֹּ֥ר yyisgˌōr סגר close בָּשָׂ֖ר bāśˌār בָּשָׂר flesh תַּחְתֶּֽנָּה׃ taḥtˈennā תַּחַת under part
2:21. inmisit ergo Dominus Deus soporem in Adam cumque obdormisset tulit unam de costis eius et replevit carnem pro eaThen the Lord God cast a deep sleep upon Adam: and when he was fast asleep, he took one of his ribs, and filled up flesh for it.
21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and he took one of his ribs, and closed up the flesh instead thereof:
2:21. And so the Lord God sent a deep sleep upon Adam. And when he was fast asleep, he took one of his ribs, and he completed it with flesh for it.
2:21. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof:

21: И навел Господь Бог на человека крепкий сон; и, когда он уснул, взял одно из ребр его, и закрыл то место плотию.
2:21
καὶ και and; even
ἐπέβαλεν επιβαλλω impose; cast on
ο the
θεὸς θεος God
ἔκστασιν εκστασις ecstasy; trance
ἐπὶ επι in; on
τὸν ο the
Αδαμ αδαμ Adam; Atham
καὶ και and; even
ὕπνωσεν υπνοω and; even
ἔλαβεν λαμβανω take; get
μίαν εις.1 one; unit
τῶν ο the
πλευρῶν πλευρα side
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνεπλήρωσεν αναπληροω fill up; fulfill
σάρκα σαρξ flesh
ἀντ᾿ αντι against; instead of
αὐτῆς αυτος he; him
2:21
וַ wa וְ and
יַּפֵּל֩ yyappˌēl נפל fall
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֧ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
תַּרְדֵּמָ֛ה tardēmˈā תַּרְדֵּמָה sleep
עַל־ ʕal- עַל upon
הָ הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וַ wa וְ and
יִּישָׁ֑ן yyîšˈān ישׁן sleep
וַ wa וְ and
יִּקַּ֗ח yyiqqˈaḥ לקח take
אַחַת֙ ʔaḥˌaṯ אֶחָד one
מִ mi מִן from
צַּלְעֹתָ֔יו ṣṣalʕōṯˈāʸw צֵלָע side
וַ wa וְ and
יִּסְגֹּ֥ר yyisgˌōr סגר close
בָּשָׂ֖ר bāśˌār בָּשָׂר flesh
תַּחְתֶּֽנָּה׃ taḥtˈennā תַּחַת under part
2:21. inmisit ergo Dominus Deus soporem in Adam cumque obdormisset tulit unam de costis eius et replevit carnem pro ea
Then the Lord God cast a deep sleep upon Adam: and when he was fast asleep, he took one of his ribs, and filled up flesh for it.
2:21. And so the Lord God sent a deep sleep upon Adam. And when he was fast asleep, he took one of his ribs, and he completed it with flesh for it.
2:21. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: «крепкий сон» Что сон, наведенный Богом на Адама (по-еврейски — тардема), не был обыкновенным и естественным, а вдохновенным и экстатическим (ekstasiV — LXX), об этом говорит как контекст речи, так и библейское употребление этого слова (Быт 15:12; 1: Цар 26:12; Ис 29:10).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21: The Formation of Eve; Marriage Instituted.B. C. 4004.
21 And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; 22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. 23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. 24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 25 And they were both naked, the man and his wife, and were not ashamed.
Here we have, I. The making of the woman, to be a help-meet for Adam. This was done upon the sixth day, as was also the placing of Adam in paradise, though it is here mentioned after an account of the seventh day's rest; but what was said in general (ch. i. 27), that God made man male and female, is more distinctly related here. Observe, 1. That Adam was first formed, then Eve (1 Tim. ii. 13), and she was made of the man, and for the man (1 Cor. xi. 8, 9), all which are urged there as reasons for the humility, modesty, silence, and submissiveness, of that sex in general, and particularly the subjection and reverence which wives owe to their own husbands. Yet man being made last of the creatures, as the best and most excellent of all, Eve's being made after Adam, and out of him, puts an honour upon that sex, as the glory of the man, 1 Cor. xi. 7. If man is the head, she is the crown, a crown to her husband, the crown of the visible creation. The man was dust refined, but the woman was dust double-refined, one remove further from the earth. 2. That Adam slept while his wife was in making, that no room might be left to imagine that he had herein directed the Spirit of the Lord, or been his counsellor, Isa. xl. 13. He had been made sensible of his want of a meet help; but, God having undertaken to provide him one, he does not afflict himself with any care about it, but lies down and sleeps sweetly, as one that had cast all his care on God, with a cheerful resignation of himself and all his affairs to his Maker's will and wisdom. Jehovah-jireh, let the Lord provide when and whom he pleases. If we graciously rest in God, God will graciously work for us and work all for good. 3. That God caused a sleep to fall on Adam, and made it a deep sleep, that so the opening of his side might be no grievance to him; while he knows no sin, God will take care he shall feel no pain. When God, by his providence, does that to his people which is grievous to flesh and blood, he not only consults their happiness in the issue, but by his grace he can so quiet and compose their spirits as to make them easy under the sharpest operations. 4. That the woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved. Adam lost a rib, and without any diminution to his strength or comeliness (for, doubtless, the flesh was closed without a scar); but in lieu thereof he had a help meet for him, which abundantly made up his loss: what God takes away from his people he will, one way or other, restore with advantage. In this (as in many other things) Adam was a figure of him that was to come; for out of the side of Christ, the second Adam, his spouse the church was formed, when he slept the sleep, the deep sleep, of death upon the cross, in order to which his side was opened, and there came out blood and water, blood to purchase his church and water to purify it to himself. See Eph. v. 25, 26.
II. The marriage of the woman to Adam. Marriage is honourable, but this surely was the most honourable marriage that ever was, in which God himself had all along an immediate hand. Marriages (they say) are made in heaven: we are sure this was, for the man, the woman, the match, were all God's own work; he, by his power, made them both, and now, by his ordinance, made them one. This was a marriage made in perfect innocency, and so was never any marriage since, 1. God, as her Father, brought the woman to the man, as his second self, and a help-meet for him. When he had made her, he did not leave her to her own disposal; no, she was his child, and she must not marry without his consent. Those are likely to settle to their comfort who by faith and prayer, and a humble dependence upon providence, put themselves under a divine conduct. That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help-meet for a man. 2. From God, as his Father, Adam received her (v. 23): "This is now bone of my bone. Now I have what I wanted, and which all the creatures could not furnish me with, a help meet for me." God's gifts to us are to be received with a humble thankful acknowledgment of his wisdom in suiting them to us, and his favour in bestowing them on us. Probably it was revealed to Adam in a vision, when he was asleep, that this lovely creature, now presented to him, was a piece of himself, and was to be his companion and the wife of his covenant. Hence some have fetched an argument to prove that glorified saints in the heavenly paradise shall know one another. Further, in token of his acceptance of her, he gave her a name, not peculiar to her, but common to her sex: She shall be called woman, Isha, a she-man, differing from man in sex only, not in nature--made of man, and joined to man.
III. The institution of the ordinance of marriage, and the settling of the law of it, v. 24. The sabbath and marriage were two ordinances instituted in innocency, the former for the preservation of the church, the latter for the preservation of the world of mankind. It appears (by Matt. xix. 4, 5) that it was God himself who said here, "A man must leave all his relations, to cleave to his wife;" but whether he spoke it by Moses, the penman, or by Adam (who spoke, v. 23), is uncertain. It should seem, they are the words of Adam, in God's name, laying down this law to all his posterity. 1. See here how great the virtue of a divine ordinance is; the bonds of it are stronger even than those of nature. To whom can we be more firmly bound than the fathers that begat us and the mothers that bore us? Yet the son must quit them, to be joined to his wife, and the daughter forget them, to cleave to her husband, Ps. xlv. 10, 11. 2. See how necessary it is that children should take their parents' consent along with them in their marriage, and how unjust those are to their parents, as well as undutiful, who marry without it; for they rob them of their right to them, and interest in them, and alienate it to another, fraudulently and unnaturally. 3. See what need there is both of prudence and prayer in the choice of this relation, which is so near and so lasting. That had need be well done which is to be done for life. 4. See how firm the bond of marriage is, not to be divided and weakened by having many wives (Mal. ii. 15) nor to be broken or cut off by divorce, for any cause but fornication, or voluntary desertion. 5. See how dear the affection ought to be between husband and wife, such as there is to our own bodies, Eph. v. 28. These two are one flesh; let them then be one soul.
IV. An evidence of the purity and innocency of that state wherein our first parents were created, v. 25. They were both naked. They needed no clothes for defense against cold nor heat, for neither could be injurious to them. They needed none for ornament. Solomon in all his glory was not arrayed like one of these. Nay, they needed none for decency; they were naked, and had no reason to be ashamed. They knew not what shame was, so the Chaldee reads it. Blushing is now the colour of virtue, but it was not then the colour of innocency. Those that had no sin in their conscience might well have no shame in their faces, though they had no clothes to their backs.
Adam Clarke: Commentary on the Bible - 1831
2:21: The Lord God caused a deep sleep to fall upon Adam, etc. - This was neither swoon nor ecstasy, but what our translation very properly terms a deep sleep.
And he took one of his ribs - It is immaterial whether we render צלע tsela a rib, or a part of his side, for it may mean either: some part of man was to be used on the occasion, whether bone or flesh it matters not; though it is likely, from verse Gen 2:23, that a part of both was taken; for Adam, knowing how the woman was formed, said, This is flesh of my flesh, and bone of my bone. God could have formed the woman out of the dust of the earth, as he had formed the man; but had he done so, she must have appeared in his eyes as a distinct being, to whom he had no natural relation. But as God formed her out of a part of the man himself, he saw she was of the same nature, the same identical flesh and blood, and of the same constitution in all respects, and consequently having equal powers, faculties, and rights. This at once ensured his affection, and excited his esteem.
Albert Barnes: Notes on the Bible - 1834
2:21: - XIV. The Woman
21. תרדמה tardē mâ h, "deep sleep," ἔκστασις ekstasis, Septuagint. צלע tsē lā‛, "rib, side, wing of a building."
23. פעם pa‛ am, "beat, stroke, tread, anvil." אישׁ 'ı̂ ysh, "man," vir. אשׁה 'ā shah, "be firm, as a foundation;" ישׁה yā shah, "be firm as a substance;" אנש 'ā nash, "be strong;" אושׁ 'û sh, "to give help: hence, the strong, the brave, the defender, the nourisher." אשׂה 'ı̂ ś â h, "woman," feminine of the above; "wife."
The second creative step in the constitution of man as the natural head of a race is now described. This supplies the defect that was drawn forth into consciousness in the preceding passage. Man here passes out of solitude into society, out of unity into multiplicity.
Here we find ourselves still in the sixth day. This passage throws a new light on Gen 1:27. It is there stated that man was first created in the image of God, and then that he was created male and female. From the present passage we learn that these two acts of creation were distinct in point of time. First, we see man was really one in his origin, and contained in this unity the perfection of manhood. It does not appear, however, that man was so constituted by nature as to throw off another of the same kind by his inherent power. In fact, if he had, the other should have been, not a female, but another human being in every respect like himself; and he would thus have resembled those plants that are capable of being propagated by a bud. Besides, he would have been endowed with a power different from his actual posterity; and thus the head would not have corresponded with the members of the race.
The narrative, however, is opposed to this view of man's nature. For the change, by which the woman comes into existence, is directly ascribed to the original Maker. A part of the man is taken for the purpose, which can be spared without interfering with the integrity of his nature. It manifestly does not constitute a woman by the mere act of separation, as we are told that the Lord God built it into a woman. It is needless, therefore, to speculate whether the part taken were literally a rib, or some other side piece designedly put there by the provident Creator, for the purpose of becoming the rudiment of a full-grown woman. It is expressly called, not A rib, but one of his ribs; and this evidently implies that he had other similar parts. This binds us, we conceive, to the literal rib of bone and flesh. And thus, in accordance with the account in the foregoing chapter, we have, first, the single man created, the full representative and potential fountain of the race, and then, out of this one, in the way now described, we have the male and the female created.
The original unity of man constitutes the strict unity of the race. The construction of the rib into a woman establishes the individuality of man's person before, as well as after, the removal of the rib. The selection of a rib to form into a woman constitutes her, in an eminent sense, a helpmeet for him, in company with him, on a footing of equality with him. At the same time, the after building of the part into a woman determines the distinct personality and individuality of the woman. Thus, we perceive that the entire race, even the very first mother of it, has its essential unit and representative in the first man.
The Almighty has called intelligent beings into existence in two ways. The angels he seems to have created as individuals Mar 12:25, constituting an order of beings the unity of which lies in the common Creator. Man he created as the parent of a race about to spring from a single head, and having its unity in that head. A single angel then stands by himself, and for himself; and all his actions belong only to himself, except so far as example, persuasion, or leadership may have involved others in them. But the single man, who is at the same time head of a race, is in quite a different position. He stands for the race, which is virtually contained in him; and his actions belong not only to him as an individual, but, in a certain sense, to the whole race, of which he is at present the sum. An angel counts only for the unit of his order. The first man counts for the whole race as long as he is alone. The one angel is responsible only for himself. The first man is not only an individual, but, as long as he is alone, the sum total of a race; and is therefore so long responsible, not only for himself, but for the race, as the head of which he acts. This deep question of race will meet us again at a future stage of man's history.
Since the All-wise Being never does anything without reason, it becomes an interesting question, why the creation of woman was deferred to this precise juncture in human history. First, man's original unity is the counterpart of the unity of God. He was to be made in the image of God, and after his likeness. If the male and the female had been created at once, an essential feature of the divine likeness would have been missing. But, as in the absolute One there is no duality, whether in sex or in any other respect, so is there none in the original form and constitution of man. Hence, we learn the absurdity of those who import into their notions of the deity the distinction of sex, and all the alliances which are involved in a race of gods. Secondly, the natural unity of the first pair, and of the race descended from them, is established by the primary creation of an individual, from whom is derived, by a second creative process, the first woman.
The race of man is thus a perfect unity, flowing from a single center of human life. Thirdly, two remarkable events occur in the experience of man before the formation of the woman, - his installment in the garden as its owner, keeper, and dresser; and his Rev_iew of the animals, as their rational superior, to whom they yield an instinctive homage. By the former he is prepared to provide for the sustenance and comfort of his wife; by the latter, he becomes aware of his power to protect her. Still further, by the interview with his Maker in the garden he came to understand language; and by the inspection of the animals to employ it himself. Speech implies the exercise of the susceptive and conceptive powers of the understanding. Thus, Adam was qualified to hold intelligent converse with a being like himself. He was competent to be the instructor of his wife in words and things. Again, he had met with his superior in his Creator, his inferiors in the animals; and he was now to meet his equal in the woman. And, lastly, by the divine command his moral sense had been brought into play, the theory of moral obligation had been Rev_ealed to his mind, and he was therefore prepared to deal with a moral being like himself, to understand and respect the rights of another, to do unto another as he would have another do to him. It was especially necessary that the sense of right should grow up in his breast, to keep in due check that might in which he excelled, before the weaker and gentler sex was called into being, and intrusted to his charge. These are some of the obvious reasons for delaying the formation of the woman to the present crisis.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: Gen 15:12; Sa1 26:12; Job 4:13, Job 33:15; Pro 19:15; Dan 8:18
John Gill
2:21 And the Lord God caused a deep sleep to fall upon Adam, and he slept,.... This was not a common and natural sleep that Adam fell into, occasioned by any weariness of the animal spirits, in viewing the creatures as they passed by him, and in examining them, and giving them suitable and proper names; but it was supernatural, and from the Lord, his power and providence, who caused it to fall upon him: it was not a drowsiness, nor a slumber, but a sound sleep: his senses were so locked up by it, that he perceived not anything that was done to him; and it seems to have been on purpose, that he might feel no pain, while the operation was made upon him, as well as that it might appear that he had no hand in the formation of the woman; and that he might be the more surprised at the sight of her, just awaking out of sleep, to see so lovely an object, so much like himself, and made out of himself, and in so short a time as while he was taking a comfortable nap:
and he took one of his ribs; with the flesh along with it: men have commonly, as anatomists (k) observe, twelve ribs on a side; it seems by this, that Adam had thirteen. The Targum of Jonathan is,"and he took one of his ribs; that is, the thirteenth rib of his right side:''but our English poet (l) takes it to be one of the left side, and also a supernumerary one (m). God made an opening in him, and took it out, without putting him to any pain, and without any sensation of it: in what manner this was done we need not inquire; the power of God was sufficient to perform it; Adam was asleep when it was done, and saw it not, and the manner of the operation is not declared:
and closed up the flesh instead thereof: so that there was no opening left, nor any wound made, or a scar appeared, or any loss sustained, but what was made up by an increase of flesh, or by closing up the flesh; and that being hardened like another rib, and so answered the same purpose. (Adam probably had the same number of ribs as we do today. Otherwise the genetic code for creation of an extra rib would cause at least some people today to have thirteen ribs. I know of no such case. Also, we know that acquired characteristics cannot be passed on to the next generation. A man who loses both legs in an accident, usually has children who have two legs. Ed.)
(k) Bartholini Anatomia, l. 4. c. 17. p. 516. Vid. Scheuchzer. Physica Sacra, vol. 1. tab. 27. p. 28. (l) Who stooping opened my left side, and took From thence a rib.--- Milton's Paradise Lost, B. 8. l. 465. (m) Ib. B. 10. l. 887.
John Wesley
2:21 This was done upon the sixth day, as was also the placing of Adam in paradise, though it be here mentioned after an account of the seventh day's rest: but what was said in general, Gen 1:27, that God made man male and female is more distinctly related here, God caused the sleep to fall on Adam, and made it a deep sleep, that so the opening of his side might be no grievance to him: while he knows no sin, God will take care he shall feel no pain.
Robert Jamieson, A. R. Fausset and David Brown
2:21 deep sleep--probably an ecstasy or trance like that of the prophets, when they had visions and revelations of the Lord, for the whole scene was probably visible to the mental eye of Adam, and hence his rapturous exclamation.
took one of his ribs--"She was not made out of his head to surpass him, nor from his feet to be trampled on, but from his side to be equal to him, and near his heart to be dear to him."
2:222:22: Եւ շինեաց Տէր Աստուած զկողն զոր ա՛ռ յԱդամայ ՚ի կին, եւ ած զնա առ Ադամ։
22 Տէր Աստուած Ադամից վերցրած կողոսկրից կին արարեց եւ նրան բերեց Ադամի մօտ:
22 Տէր Աստուած Ադամէն առած կողին ոսկորը կին շինեց ու զանիկա Ադամին բերաւ։
Եւ շինեաց Տէր Աստուած զկողն զոր առ յԱդամայ ի կին, եւ ած զնա առ Ադամ:

2:22: Եւ շինեաց Տէր Աստուած զկողն զոր ա՛ռ յԱդամայ ՚ի կին, եւ ած զնա առ Ադամ։
22 Տէր Աստուած Ադամից վերցրած կողոսկրից կին արարեց եւ նրան բերեց Ադամի մօտ:
22 Տէր Աստուած Ադամէն առած կողին ոսկորը կին շինեց ու զանիկա Ադամին բերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: И создал Господь Бог из ребра, взятого у человека, жену, и привел ее к человеку.
2:22 καὶ και and; even ᾠκοδόμησεν οικοδομεω build κύριος κυριος lord; master ὁ ο the θεὸς θεος God τὴν ο the πλευράν πλευρα side ἣν ος who; what ἔλαβεν λαμβανω take; get ἀπὸ απο from; away τοῦ ο the Αδαμ αδαμ Adam; Atham εἰς εις into; for γυναῖκα γυνη woman; wife καὶ και and; even ἤγαγεν αγω lead; pass αὐτὴν αυτος he; him πρὸς προς to; toward τὸν ο the Αδαμ αδαμ Adam; Atham
2:22 וַ wa וְ and יִּבֶן֩ yyivˌen בנה build יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהִ֧ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the צֵּלָ֛ע ṣṣēlˈāʕ צֵלָע side אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָקַ֥ח lāqˌaḥ לקח take מִן־ min- מִן from הָֽ hˈā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind לְ lᵊ לְ to אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וַ wa וְ and יְבִאֶ֖הָ yᵊviʔˌehā בוא come אֶל־ ʔel- אֶל to הָֽ hˈā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
2:22. et aedificavit Dominus Deus costam quam tulerat de Adam in mulierem et adduxit eam ad AdamAnd the Lord God built the rib which he took from Adam into a woman: and brought her to Adam.
22. and the rib, which the LORD God had taken from the man, made he a woman, and brought her unto the man.
2:22. And the Lord God built up the rib, which he took from Adam, into a woman. And he led her to Adam.
2:22. And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.
And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man:

22: И создал Господь Бог из ребра, взятого у человека, жену, и привел ее к человеку.
2:22
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
κύριος κυριος lord; master
ο the
θεὸς θεος God
τὴν ο the
πλευράν πλευρα side
ἣν ος who; what
ἔλαβεν λαμβανω take; get
ἀπὸ απο from; away
τοῦ ο the
Αδαμ αδαμ Adam; Atham
εἰς εις into; for
γυναῖκα γυνη woman; wife
καὶ και and; even
ἤγαγεν αγω lead; pass
αὐτὴν αυτος he; him
πρὸς προς to; toward
τὸν ο the
Αδαμ αδαμ Adam; Atham
2:22
וַ wa וְ and
יִּבֶן֩ yyivˌen בנה build
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהִ֧ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
צֵּלָ֛ע ṣṣēlˈāʕ צֵלָע side
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָקַ֥ח lāqˌaḥ לקח take
מִן־ min- מִן from
הָֽ hˈā הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
לְ lᵊ לְ to
אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
יְבִאֶ֖הָ yᵊviʔˌehā בוא come
אֶל־ ʔel- אֶל to
הָֽ hˈā הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
2:22. et aedificavit Dominus Deus costam quam tulerat de Adam in mulierem et adduxit eam ad Adam
And the Lord God built the rib which he took from Adam into a woman: and brought her to Adam.
2:22. And the Lord God built up the rib, which he took from Adam, into a woman. And he led her to Adam.
2:22. And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: «И создал Господь Бог из ребра… жену…» Эта библейская деталь многим кажется соблазнительной и на основании ее одни весь данный рассказ о творении первой жены считают мифом (рационалисты), другие толкуют его аллегорически (некоторые даже из отцов и учителей Церкви). Но самый характер данного библейского повествования, отмечающий с такою тщательностью все его детали, исключает здесь возможность аллегории. Что же касается ссылки на якобы очевидную невероятность и неестественность данного процесса, то там, где идет дело не об обычном явлении, а чудесном, сверхъестественном событии, она, по меньшей мере, неуместна. Начало человечества было экстраординарной эпохой. Духовный смысл этого повествования раскрывается в нескольких местах Священного Писания (Тим 2:11–13; Еф 5:25–26), а именно, факт единства природы мужа и жены, а через то и всего человечества, основание их обоюдного влечения и характер их должного взаимоотношения.

Установление брака.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: made: Heb. builded, Psa 127:1; Ti1 2:13
brought: Gen 2:19; Pro 18:22, Pro 19:14; Heb 13:4
Geneva 1599
2:22 And the rib, which the LORD God had taken from man, made he a (o) woman, and brought her unto the man.
(o) Signifying that mankind was perfect, when the woman was created, who before was like an imperfect building.
John Gill
2:22 And the rib, which the Lord God had taken from man, made he woman,.... It is commonly observed, and pertinently enough, that the woman was not made from the superior part of man, that she might not be thought to be above him, and have power over him; nor from any inferior part, as being below him, and to be trampled on by him; but out of his side, and from one of his ribs, that she might appear to be equal to him; and from a part near his heart, and under his arms, to show that she should be affectionately loved by him, and be always under his care and protection: and she was not "created" as things were, out of nothing, nor "formed" as Adam was, out of the dust of the earth, being in the same form as man; but "made" out of refined and quickened dust, or the flesh and bones of man, and so in her make and constitution fine and lovely; or "built" (n), as the word signifies, which is used, because she is the foundation of the house or family, and the means of building it up: or rather to denote the singular care and art used, and fit proportion observed in the make of her:
and brought her unto the man: from the place where the rib had been carried, and she was made of it; or he brought her, as the parent of her, at whose dispose she was, and presented her to Adam as his spouse, to be taken into a conjugal relation with him, and to be loved and cherished by him; which, as it affords a rule and example to be followed by parents and children, the one to dispose of their children in marriage, and the other to have the consent of their parents in it; as well as it is a recommendation of marriage, as agreeable to the divine will, and to be esteemed honourable, being of God: so it was a type of the marriage of Christ, the second Adam, between him and his church, which sprung from him, from his side; and is of the same nature with him, and was presented by his divine Father to him, who gave her to him; and he received her to himself as his spouse and bride; see Eph 5:29.
(n) "et aedificavit", Pagninus, Montanus, Vatablus, Piscator, &c.
2:232:23: Եւ ասէ Ադամ. Ա՞յս ա՛յժմիկ ոսկր յոսկերաց իմոց, եւ մարմին ՚ի մարմնոյ իմոյ. սա՝ կոչեսցի կին, զի յառնէ՛ իւրմէ առաւ[17]։ [17] ՚Ի լուս՛՛. ոլորակ բառիս՝ ա՞յս այժմիկ. նշանակի երկարիւ. ա՜յս այժ՛՛։ Ոմանք. ՚Ի մարմնոյ իմմէ։
23 Ադամն ասաց. «Այժմ սա ոսկոր է իմ ոսկորներից եւ մարմին՝ իմ մարմնից: Թող սա կոչուի կին, որովհետեւ իր ամուսնուց ստեղծուեց»:
23 Ադամ ըսաւ. «Հիմա ասիկա ոսկորէս ոսկոր ու մարմինէս մարմին է. Ասիկա Կին կոչուի, Քանզի իր այրէն առնուեցաւ»։
Եւ ասէ Ադամ. Այս այժմիկ ոսկր յոսկերաց իմոց եւ մարմին ի մարմնոյ իմմէ. սա կոչեսցի [36]Կին, զի [37]յառնէ [38]իւրմէ առաւ:

2:23: Եւ ասէ Ադամ. Ա՞յս ա՛յժմիկ ոսկր յոսկերաց իմոց, եւ մարմին ՚ի մարմնոյ իմոյ. սա՝ կոչեսցի կին, զի յառնէ՛ իւրմէ առաւ[17]։
[17] ՚Ի լուս՛՛. ոլորակ բառիս՝ ա՞յս այժմիկ. նշանակի երկարիւ. ա՜յս այժ՛՛։ Ոմանք. ՚Ի մարմնոյ իմմէ։
23 Ադամն ասաց. «Այժմ սա ոսկոր է իմ ոսկորներից եւ մարմին՝ իմ մարմնից: Թող սա կոչուի կին, որովհետեւ իր ամուսնուց ստեղծուեց»:
23 Ադամ ըսաւ. «Հիմա ասիկա ոսկորէս ոսկոր ու մարմինէս մարմին է. Ասիկա Կին կոչուի, Քանզի իր այրէն առնուեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: И сказал человек: вот, это кость от костей моих и плоть от плоти моей; она будет называться женою, ибо взята от мужа.
2:23 καὶ και and; even εἶπεν επω say; speak Αδαμ αδαμ Adam; Atham τοῦτο ουτος this; he νῦν νυν now; present ὀστοῦν οστεον bone ἐκ εκ from; out of τῶν ο the ὀστέων οστεον bone μου μου of me; mine καὶ και and; even σὰρξ σαρξ flesh ἐκ εκ from; out of τῆς ο the σαρκός σαρξ flesh μου μου of me; mine αὕτη ουτος this; he κληθήσεται καλεω call; invite γυνή γυνη woman; wife ὅτι οτι since; that ἐκ εκ from; out of τοῦ ο the ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him ἐλήμφθη λαμβανω take; get αὕτη ουτος this; he
2:23 וַ wa וְ and יֹּאמֶר֮ yyōmer אמר say הָֽ hˈā הַ the אָדָם֒ ʔāḏˌām אָדָם human, mankind זֹ֣את zˈōṯ זֹאת this הַ ha הַ the פַּ֗עַם ppˈaʕam פַּעַם foot עֶ֚צֶם ˈʕeṣem עֶצֶם bone מֵֽ mˈē מִן from עֲצָמַ֔י ʕᵃṣāmˈay עֶצֶם bone וּ û וְ and בָשָׂ֖ר vāśˌār בָּשָׂר flesh מִ mi מִן from בְּשָׂרִ֑י bbᵊśārˈî בָּשָׂר flesh לְ lᵊ לְ to זֹאת֙ zōṯ זֹאת this יִקָּרֵ֣א yiqqārˈē קרא call אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman כִּ֥י kˌî כִּי that מֵ mē מִן from אִ֖ישׁ ʔˌîš אִישׁ man לֻֽקֳחָה־ lˈuqᵒḥā- לקח take זֹּֽאת׃ zzˈōṯ זֹאת this
2:23. dixitque Adam hoc nunc os ex ossibus meis et caro de carne mea haec vocabitur virago quoniam de viro sumpta estAnd Adam 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.
23. And the man said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
2:23. And Adam said: “Now this is bone from my bones, and flesh from my flesh. This one shall be called woman, because she was taken from man.”
2:23. And Adam said, This [is] now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
And Adam said, This [is] now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man:

23: И сказал человек: вот, это кость от костей моих и плоть от плоти моей; она будет называться женою, ибо взята от мужа.
2:23
καὶ και and; even
εἶπεν επω say; speak
Αδαμ αδαμ Adam; Atham
τοῦτο ουτος this; he
νῦν νυν now; present
ὀστοῦν οστεον bone
ἐκ εκ from; out of
τῶν ο the
ὀστέων οστεον bone
μου μου of me; mine
καὶ και and; even
σὰρξ σαρξ flesh
ἐκ εκ from; out of
τῆς ο the
σαρκός σαρξ flesh
μου μου of me; mine
αὕτη ουτος this; he
κληθήσεται καλεω call; invite
γυνή γυνη woman; wife
ὅτι οτι since; that
ἐκ εκ from; out of
τοῦ ο the
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
ἐλήμφθη λαμβανω take; get
αὕτη ουτος this; he
2:23
וַ wa וְ and
יֹּאמֶר֮ yyōmer אמר say
הָֽ hˈā הַ the
אָדָם֒ ʔāḏˌām אָדָם human, mankind
זֹ֣את zˈōṯ זֹאת this
הַ ha הַ the
פַּ֗עַם ppˈaʕam פַּעַם foot
עֶ֚צֶם ˈʕeṣem עֶצֶם bone
מֵֽ mˈē מִן from
עֲצָמַ֔י ʕᵃṣāmˈay עֶצֶם bone
וּ û וְ and
בָשָׂ֖ר vāśˌār בָּשָׂר flesh
מִ mi מִן from
בְּשָׂרִ֑י bbᵊśārˈî בָּשָׂר flesh
לְ lᵊ לְ to
זֹאת֙ zōṯ זֹאת this
יִקָּרֵ֣א yiqqārˈē קרא call
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
כִּ֥י kˌî כִּי that
מֵ מִן from
אִ֖ישׁ ʔˌîš אִישׁ man
לֻֽקֳחָה־ lˈuqᵒḥā- לקח take
זֹּֽאת׃ zzˈōṯ זֹאת this
2:23. dixitque Adam hoc nunc os ex ossibus meis et caro de carne mea haec vocabitur virago quoniam de viro sumpta est
And Adam 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.
2:23. And Adam said: “Now this is bone from my bones, and flesh from my flesh. This one shall be called woman, because she was taken from man.”
2:23. And Adam said, This [is] now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: «И сказал человек…» По мнению всех лучших толковников, Адам, находясь в глубоком таинственном сне, во время которого Бог вынул у него ребро для создания ему жены, не терял своего сознания, почему и мог сказать эти слова.

«вот, это кость от костей моих и плоть от плоти моей…» Это обычное библейское изречение, выражающее идею тесного физического родства, быть может, ведущее свое начало именно от этого первобытного факта (Быт 29:14; Суд 9:2; 2: Цар 5:1; 1: Пар 11:1: и др.).

«будет называться женой, ибо взята от мужа…» Еврейское слово «жена» (иша) произведено от слова «муж» (иш) и этим самым навсегда запечатлело в себе ясный намек на историю ее происхождения.
Adam Clarke: Commentary on the Bible - 1831
2:23: Adam said, This is now bone of my bones, etc. - There is a very delicate and expressive meaning in the original which does not appear in our version. When the different genera of creatures were brought to Adam, that he might assign them their proper names, it is probable that they passed in pairs before him, and as they passed received their names. To this circumstance the words in this place seem to refer. Instead of this now is זאת הפאם zoth happaam, we should render more literally this turn, this creature, which now passes or appears before me, is flesh of my flesh, etc. The creatures that had passed already before him were not suitable to him, and therefore it was said, For Adam there was not a help meet found, Gen 2:20; but when the woman came, formed out of himself, he felt all that attraction which consanguinity could produce, and at the same time saw that she was in her person and in her mind every way suitable to be his companion. See Parkhurst, sub voce.
She shall be called Woman - A literal version of the Hebrew would appear strange, and yet a literal version is the only proper one. איש ish signifies man, and the word used to express what we term woman is the same with a feminine termination, אשה ishshah, and literally means she-man. Most of the ancient versions have felt the force of the term, and have endeavored to express it as literally as possible. The intelligent reader will not regret to see some of them here. The Vulgate Latin renders the Hebrew virago, which is a feminine form of vir, a man. Symmachus uses ανδρις, andris, a female form of ανηρ, aner, a man. Our own term is equally proper when understood. Woman has been defined by many as compounded of wo and man, as if called man's wo because she tempted him to eat the forbidden fruit; but this is no meaning of the original word, nor could it be intended, as the transgression was not then committed. The truth is, our term is a proper and literal translation of the original, and we may thank the discernment of our Anglo-Saxon ancestors for giving it. The Anglo-Saxon word, of which woman is a contraction, means the man with the womb. A very appropriate version of the Hebrew אשה ishshah, rendered by terms which signify she-man, in the versions already specified. Hence we see the propriety of Adam's observation: This creature is flesh of my flesh, and bone of my bones; therefore shall she be called Womb-Man, or female man, because she was taken out of man. See Verstegan. Others derive it from the Anglo-Saxon words for man's wife or she-man. Either may be proper, the first seems the most likely.
Albert Barnes: Notes on the Bible - 1834
2:23: Whether the primeval man was conscious of the change in himself, and of the work of the Supreme Being while it was going on, or received supernatural information of the event when he awoke, does not appear. But he is perfectly aware of the nature of her who now for the first time appears before his eyes. This is evinced in his speech on beholding her: "This, now" - in contrast with the whole animal creation just before presented to his view, in which he had failed to find a helpmeet for him - "is bone of my bone, and flesh of my flesh;" whence we perceive that the rib included both bone and flesh. "To this" counterpart of myself "shall be called woman;" the word in the original being a feminine form of "man," to which we have no exact equivalent, though the word "woman" (womb-man, or wife-man), proves our word "man" to have been originally of the common gender. "Because out of a man was she taken;" being taken out of a man, she is human; and being a perfect individual, she is a female man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: bone: Gen 29:14; Jdg 9:2; Sa2 5:1, Sa2 19:13; Eph 5:30
flesh: Gen 2:24
Woman: Heb. Isha, Co1 11:8, Co1 11:9
taken: Co1 11:8
Man: Heb. Ish
Carl Friedrich Keil and Franz Delitzsch
2:23
The design of God in the creation of the woman is perceived by Adam, as soon as he awakes, when the woman is brought to him by God. Without a revelation from God, he discovers in the woman "bone of his bones and flesh of his flesh." The words, "this is now (הפּעם lit., this time) bone of my bones," etc., are expressive of joyous astonishment at the suitable helpmate, whose relation to himself he describes in the words, "she shall be called Woman, for she is taken out of man." אשּׁה is well rendered by Luther, "Mnnin" (a female man), like the old Latin vira from vir. The words which follow, "therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall become one flesh," are not to be regarded as Adam's, first on account of the על־כּן, which is always used in Genesis, with the exception of Gen 20:6; Gen 42:21, to introduce remarks of the writer, either of an archaeological or of a historical character, and secondly, because, even if Adam on seeing the woman had given prophetic utterance to his perception of the mystery of marriage, he could not with propriety have spoken of father and mother. They are the words of Moses, written to bring out the truth embodied in the fact recorded as a divinely appointed result, to exhibit marriage as the deepest corporeal and spiritual unity of man and woman, and to hold up monogamy before the eyes of the people of Israel as the form of marriage ordained by God. But as the words of Moses, they are the utterance of divine revelation; and Christ could quote them, therefore, as the word of God (Mt 19:5). By the leaving of father and mother, which applies to the woman as well as to the man, the conjugal union is shown to be a spiritual oneness, a vital communion of heart as well as of body, in which it finds its consummation. This union is of a totally different nature from that of parents and children; hence marriage between parents and children is entirely opposed to the ordinance of God. Marriage itself, notwithstanding the fact that it demands the leaving of father and mother, is a holy appointment of God; hence celibacy is not a higher or holier state, and the relation of the sexes for a pure and holy man is a pure and holy relation. This is shown in Gen 2:25 : "They were both naked ערוּמּים, with dagesh in the מ, is an abbreviated form of עירמּים Gen 3:7, from עוּר to strip), the man and his wife, and were not ashamed." Their bodies were sanctified by the spirit, which animated them. Shame entered first with sin, which destroyed the normal relation of the spirit to the body, exciting tendencies and lusts which warred against the soul, and turning the sacred ordinance of God into sensual impulses and the lust of the flesh.
John Gill
2:23 And Adam said, this is now bone of my bones, and flesh of my flesh,.... Of "his bones", because made out of a pair of his ribs, as some think, one on each side, and therefore expressed in the plural number, "and of his flesh", a part of which was taken with the rib; this Adam knew, either being awake while she was made, though asleep when the rib was taken out; or by divine revelation, by an impress of it on his mind; or it might have been declared to him in a dream, while asleep, when, being in an ecstasy or trance, this whole affair was represented unto him: and this was "now" done, just done, and would be done no more in like manner; "this time" (o), this once, as many render it; so it was, but hereafter the woman was to be produced in the way of generation, as man:
she shall be called woman, because she was taken out of man: her name was "Ishah", because taken from "Ish", as "vira" in Latin from "vir", and "woman" in our language from "man".
(o) "hac vice", Pagninus, Montanus, Junius & Tremellius, Piscator, Vatablus, so the Targum; , Symmachus & Theodotion; "hoc semel", Fagius.
John Wesley
2:23 And Adam said, this is now bone of my bones - Probably it was revealed to Adam in a vision, when he was asleep, that this lovely creature, now presented to him, was a piece of himself and was to be his companion, and the wife of his covenant - In token of his acceptance of her, he gave her a name, not peculiar to her, but common to her sex; she shall be called woman, Isha, a She - man, differing from man in sex only, not in nature; made of man, and joined to man.
Robert Jamieson, A. R. Fausset and David Brown
2:23 Woman--in Hebrew, "man-ess."
2:242:24: Վասն այնորիկ թողցէ այր զհայր իւր՝ եւ զմայր իւր, եւ երթիցէ՛ զհետ կնոջ իւրոյ։
24 Այդ իսկ պատճառով տղամարդը թողնելով իր հօրն ու մօրը՝ պէտք է միանայ իր կնոջը, եւ երկուսը պէտք է լինեն մի մարմին:
24 Անոր համար այրը պիտի ձգէ իր հայրը ու իր մայրը եւ իր կնոջ պիտի յարի ու մէկ մարմին պիտի ըլլան։
Վասն այնորիկ թողցէ այր զհայր իւր եւ զմայր իւր, եւ երթիցէ զհետ կնոջ իւրոյ, եւ եղիցին երկուքն ի մարմին մի:

2:24: Վասն այնորիկ թողցէ այր զհայր իւր՝ եւ զմայր իւր, եւ երթիցէ՛ զհետ կնոջ իւրոյ։
24 Այդ իսկ պատճառով տղամարդը թողնելով իր հօրն ու մօրը՝ պէտք է միանայ իր կնոջը, եւ երկուսը պէտք է լինեն մի մարմին:
24 Անոր համար այրը պիտի ձգէ իր հայրը ու իր մայրը եւ իր կնոջ պիտի յարի ու մէկ մարմին պիտի ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: Потому оставит человек отца своего и мать свою и прилепится к жене своей; и будут одна плоть.
2:24 ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he καταλείψει καταλειπω leave behind; remain ἄνθρωπος ανθρωπος person; human τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the μητέρα μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even προσκολληθήσεται προσκολλαω stick to; bond πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even ἔσονται ειμι be οἱ ο the δύο δυο two εἰς εις into; for σάρκα σαρξ flesh μίαν εις.1 one; unit
2:24 עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus יַֽעֲזָב־ yˈaʕᵃzov- עזב leave אִ֔ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אָבִ֖יו ʔāvˌiʸw אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִמֹּ֑ו ʔimmˈô אֵם mother וְ wᵊ וְ and דָבַ֣ק ḏāvˈaq דבק cling, cleave to בְּ bᵊ בְּ in אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and הָי֖וּ hāyˌû היה be לְ lᵊ לְ to בָשָׂ֥ר vāśˌār בָּשָׂר flesh אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
2:24. quam ob rem relinquet homo patrem suum et matrem et adherebit uxori suae et erunt duo in carne unaWherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh.
24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
2:24. For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh.
2:24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh:

24: Потому оставит человек отца своего и мать свою и прилепится к жене своей; и будут одна плоть.
2:24
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
καταλείψει καταλειπω leave behind; remain
ἄνθρωπος ανθρωπος person; human
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
προσκολληθήσεται προσκολλαω stick to; bond
πρὸς προς to; toward
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσονται ειμι be
οἱ ο the
δύο δυο two
εἰς εις into; for
σάρκα σαρξ flesh
μίαν εις.1 one; unit
2:24
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
יַֽעֲזָב־ yˈaʕᵃzov- עזב leave
אִ֔ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֖יו ʔāvˌiʸw אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִמֹּ֑ו ʔimmˈô אֵם mother
וְ wᵊ וְ and
דָבַ֣ק ḏāvˈaq דבק cling, cleave to
בְּ bᵊ בְּ in
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
הָי֖וּ hāyˌû היה be
לְ lᵊ לְ to
בָשָׂ֥ר vāśˌār בָּשָׂר flesh
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
2:24. quam ob rem relinquet homo patrem suum et matrem et adherebit uxori suae et erunt duo in carne una
Wherefore a man shall leave father and mother, and shall cleave to his wife: and they shall be two in one flesh.
2:24. For this reason, a man shall leave behind his father and mother, and he shall cling to his wife; and the two shall be as one flesh.
2:24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: «Потому оставит человек отца своего и мать свою…» Слова эти следует приписывать самому Богу, освятившему таинство брачного союза и давшему его основоположение на будущее время. Заключенная в этих словах мысль, с одной стороны, удостоверяет богоучрежденность брака, с другой — провозглашает два основных его закона — единство и нерасторжимость, как толкует и само Священное Писание (Мф 19:4–5; Мал 2:14–15; 1: Кор 6:16; Еф 5:31: и др.).

«и прилепится к Жене своей; и будут (два) одна плоть…» Слово «прилепится» по еврейски выражено глаголом дабак, означающим поглощаться, ассимилироваться, уподобляться (Втор 10:20; 3: Цар 11:2), и, следовательно, указывает не столько на физическую связь между супругами, сколько на духовное объединение их интересов, настолько тесное, что они должны представлять собой уже не две особых, а как бы одну общую личность. Этот тесный духовно-нравственный союз супругов, как в Священном Писании, так и у отцов Церкви служит образом союза Христа с Церковью (Еф 5:30–31; Иоанн Златоуст, Августин и др.).
Adam Clarke: Commentary on the Bible - 1831
2:24: Therefore shall a man leave his father and his mother - There shall be, by the order of God, a more intimate connection formed between the man and woman, than can subsist even between parents and children.
And they shall be one flesh - These words may be understood in a twofold sense.
1. These two shall be one flesh, shall be considered as one body, having no separate or independent rights, privileges, cares, concerns, etc., each being equally interested in all things that concern the marriage state.
2. These two shall be for the production of one flesh; from their union a posterity shall spring, as exactly resembling themselves as they do each other.
Our Lord quotes these words, Mat 19:5, with some variation from this text: They Twain shall be one flesh. So in Mar 10:8. St. Paul quotes in the same way, Co1 6:16, and in Eph 5:31. The Vulgate Latin, the Septuagint, the Syriac, the Arabic, and the Samaritan, all read the word Two. That this is the genuine reading I have no doubt. The word שניהם sheneyhem, they two or both of them, was, I suppose, omitted at first from the Hebrew text, by mistake, because it occurs three words after in the following verse, or more probably it originally occurred in Gen 2:24, and not in Gen 2:25; and a copyist having found that he had written it twice, in correcting his copy, struck out the word in Gen 2:24 instead of Gen 2:25. But of what consequence is it? In the controversy concerning polygamy, it has been made of very great consequence. Without the word, some have contended a man may have as many wives as he chooses, as the terms are indefinite, They shall be, etc., but with the word, marriage is restricted. A man can have in legal wedlock but One wife at the same time.
We have here the first institution of marriage, and we see in it several particulars worthy of our most serious regard.
1. God pronounces the state of celibacy to be a bad state, or, if the reader please, not a good one; and the Lord God said, It is not good for man to be alone. This is God's judgment. Councils, and fathers, and doctors, and synods, have given a different judgment; but on such a subject they are worthy of no attention. The word of God abideth for ever.
2. God made the woman for the man, and thus he has shown us that every son of Adam should be united to a daughter of Eve to the end of the world. See on Co1 7:3 (note). God made the woman out of the man, to intimate that the closest union, and the most affectionate attachment, should subsist in the matrimonial connection, so that the man should ever consider and treat the woman as a part of himself: and as no one ever hated his own flesh, but nourishes and supports it, so should a man deal with his wife; and on the other hand the woman should consider that the man was not made for her, but that she was made for the man, and derived, under God, her being from him; therefore the wife should see that she reverence her husband, Eph 5:33.
Gen 2:23, Gen 2:24 contain the very words of the marriage ceremony: This is flesh of my flesh, and bone of my bone, therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall be one flesh. How happy must such a state be where God's institution is properly regarded, where the parties are married, as the apostle expresses it, in the Lord; where each, by acts of the tenderest kindness, lives only to prevent the wishes and contribute in every possible way to the comfort and happiness of the other! Marriage might still be what it was in its original institution, pure and suitable; and in its first exercise, affectionate and happy; but how few such marriages are there to be found! Passion, turbulent and irregular, not religion; custom, founded by these irregularities, not reason; worldly prospects, originating and ending in selfishness and earthly affections, not in spiritual ends, are the grand producing causes of the great majority of matrimonial alliances. How then can such turbid and bitter fountains send forth pure and sweet waters? See the ancient allegory of Cupid and Psyche, by which marriage is so happily illustrated, explained in the notes on Mat 19:4-6.
Albert Barnes: Notes on the Bible - 1834
2:24: These might be the words of the first man Gen 2:24. As he thoroughly understood the relation between himself and the woman, there is no new difficulty in conceiving him to become acquainted at the same time with the relationship of son to father and mother, which was in fact only another form of that in which the newly-formed woman stood to himself. The latter is really more intimateand permanent than the former, and naturally therefore takes its place, especially as the practical of the filial tie, - that of being trained to maturity, - is already accomplished, when the conjugal one begins.
But it seems more probable that this sentence is the reflection of the inspired author on the special mode in which the female was formed from the male. Such remarks of the writer are frequently introduced by the word "therefore" (על־כן kē n-‛ al). It is designed to inculcate on the race that was to spring from them the inviolable sanctity of the conjugal relation. In the primeval wedlock one man was joined to one woman only for life. Hence, in the marriage relation the animal is subordinate to the rational. The communication of ideas; the cherishing of the true, the right, the good; the cultivation of the social affections; the spontaneous outflow of mutual good offices; the thousand nameless little thoughts, looks, words, and deeds that cheer the brow and warm the heart; the common care of children, servants, and dependents; the constant and heartfelt worship of the Father of all, constitute the main ends and joys of the married state.
After the exclamation of the man on contemplating the woman, as bone of his bones and flesh of his flesh, and therefore physically, intellectually, and morally qualified to be his mate, we may suppose immediately to follow the blessing of man, and the general endowment of himself and the animals with the fruits of the soil as recorded in the preceding chapter Gen 1:28-30. The endowment of man embraces every tree in which is the fruit of a tree yielding seed. This general grant was of course understood by man to exclude the tree of the knowledge of good and evil, which was excepted, if not by its specific nature, yet by the pRev_ious command given to man. This command we find was given before the formation of the woman, and therefore sometime before the events recorded in the second and third clauses of Gen 1:27. Hence, it preceded the blessing and the endowment. It was not special, however, to the tree of the knowledge of good and evil to be intended for other purposes than the food of man, as there are very many other trees that afford no proper nutriment to man. The endowment, therefore, refers to such trees as were at the same time nutritive and not expressly and pRev_iously forbidden.
This chapter is occupied with the "generations, issues or products of the skies and the land," or, in other words, of the things created in the six days. It is the meet preface to the more specific history of man, as it records his constitution, his provision, his moral and intellectual cultivation, and his social perfection. It brings us up to the close of the sixth day. As the Creator pronounced a sentence of approbation on all that he had made at the end of that day, we have reason to believe that no moral derangement had yet taken place in man's nature.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: leave: Gen 24:58, Gen 24:59, Gen 31:14, Gen 31:15; Psa 45:10
cleave: Lev 22:12, Lev 22:13; Deu 4:4, Deu 10:20; Jos 23:8; Psa 45:10; Pro 12:4, Pro 31:10; Act 11:23
and they shall be one flesh: The LXX, Vulgate, Syriac, Arabic, and Samaritan read, "they two;" as is also read in several of the Parallel Passages. Mal 2:14-16; Mat 19:3-9; Mar 10:6-12; Rom 7:2; Co1 6:16, Co1 6:17, Co1 7:2-4, Co1 7:10; Co1 7:11; Eph 5:28-31; Ti1 5:14; Pe1 3:1-7
Geneva 1599
2:24 Therefore shall a man leave (p) his father and his mother, and shall cleave unto his wife: and they shall be one flesh.
(p) So marriage requires a greater duty of us toward our wives, than otherwise we are bound to show to our parents.
John Gill
2:24 Therefore shall a man leave his father, and his mother,.... These are thought by some to be the words of Moses, inferring from the above fact, what ought to be among men; and by others, the words of Adam under divine inspiration, as the father of mankind instructing his sons what to do, and foretelling what would be done in all succeeding ages: though they rather seem to be the words of God himself, by whom marriage was now instituted; and who here gives direction about it, and declares the case and circumstance of man upon it, and how he would and should behave: and thus our Lord Jesus Christ, quoting these words, makes them to be the words of him that made man, male and female, and supplies and prefaces them thus, and said, "for this cause", &c. Mt 19:5 so Jarchi paraphrases them,"the Holy Ghost said so:''not that a man upon his marriage is to drop his affections to his parents, or be remiss in his obedience to them, honour of them, and esteem for then, or to neglect the care of them, if they stand in need of his assistance; but that he should depart from his father's house, and no more dwell with him, or bed and board in his house; but having taken a wife to himself, should provide an habitation for him and her to dwell together: so all the three Targums interpret it, of quitting "the house of his father, and his mother's bed":
and shall cleave unto his wife; with a cordial affection, taking care of her, nourishing and cherishing her, providing all things comfortable for her, continuing to live with her, and not depart from her as long as they live: the phrase is expressive of the near union by marriage between man and wife; they are, as it were, glued together, and make but one; which is more fully and strongly expressed in the next clause:
and they shall be one flesh; that is, "they two", the man and his wife, as it is supplied and interpreted by Christ, Mt 19:5 and so here in the Targum of Jonathan, and in the Septuagint and Samaritan versions: the union between them is so close, as if they were but one person, one soul, one body; and which is to be observed against polygamy, unlawful divorces, and all uncleanness, fornication, and adultery: only one man and one woman, being joined in lawful wedlock, have a right of copulation with each other, in order to produce a legitimate offspring, partaking of the same one flesh, as children do of their parents, without being able to distinguish the flesh of the one from the other, they partake of: and from hence it appears to be a fabulous notion, that Cecrops, the first king of Athens, was the first institutor of matrimony and joiner of one man to one woman; whence he was said to be "biformis" (p), and was called unless, as some (q) have thought, that he and Moses were one and the same who delivered out the first institution of marriage, which is this.
(p) Justin. e Trogo, l. 2. c. 6. (q) Vid. Saldeni Otia Theolog. Exercitat. 1. sect. 14. p. 13, 14.
John Wesley
2:24 The sabbath and marriage were two ordinances instituted in innocency, the former for the preservation of the church, the latter for the preservation of mankind. It appears by Mt 19:4-5, that it was God himself who said here, a man must leave all his relations to cleave to his wife; but whether he spake it by Moses or by Adam who spake, Gen 2:23 is uncertain: It should seem they are the words of Adam in God's name, laying down this law to all his posterity. The virtue of a divine ordinance, and the bonds of it, are stronger even than those of nature. See how necessary it is that children should take their parents consent with them in their marriage; and how unjust they are to their parents, as well as undutiful, if they marry without it; for they rob them of their right to them, and interest in them, and alienate it to another fraudulently and unnaturally.
Robert Jamieson, A. R. Fausset and David Brown
2:24 one flesh--The human pair differed from all other pairs, that by peculiar formation of Eve, they were one. And this passage is appealed to by our Lord as the divine institution of marriage (Mt 19:4-5; Eph 5:28). Thus Adam appears as a creature formed after the image of God--showing his knowledge by giving names to the animals, his righteousness by his approval of the marriage relation, and his holiness by his principles and feelings, and finding gratification in the service and enjoyment of God.
2:252:25: Եւ եղիցին երկուքն ՚ի մարմին մի։ Եւ էին երկոքեան մերկ՝ Ադա՛մ եւ կին իւր, եւ ո՛չ ամաչէին։
25 Եւ երկուսն էլ՝ Ադամն ու իր կինը, մերկ էին ու չէին ամաչում:
25 Եւ Ադամ ու իր կինը՝ երկուքն ալ մերկ էին ու չէին ամչնար։
Եւ էին երկոքեան մերկ, Ադամ եւ կին իւր, եւ ոչ ամաչէին:

2:25: Եւ եղիցին երկուքն ՚ի մարմին մի։ Եւ էին երկոքեան մերկ՝ Ադա՛մ եւ կին իւր, եւ ո՛չ ամաչէին։
25 Եւ երկուսն էլ՝ Ադամն ու իր կինը, մերկ էին ու չէին ամաչում:
25 Եւ Ադամ ու իր կինը՝ երկուքն ալ մերկ էին ու չէին ամչնար։
zohrab-1805▾ eastern-1994▾ western am▾
2:2525: И были оба наги, Адам и жена его, и не стыдились.
2:25 καὶ και and; even ἦσαν ειμι be οἱ ο the δύο δυο two γυμνοί γυμνος naked ὅ ος who; what τε τε both; and Αδαμ αδαμ Adam; Atham καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ᾐσχύνοντο αισχυνω shame; ashamed
2:25 וַ wa וְ and יִּֽהְי֤וּ yyˈihyˈû היה be שְׁנֵיהֶם֙ šᵊnêhˌem שְׁנַיִם two עֲרוּמִּ֔ים ʕᵃrûmmˈîm עָרֹום naked הָֽ hˈā הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind וְ wᵊ וְ and אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and לֹ֖א lˌō לֹא not יִתְבֹּשָֽׁשׁוּ׃ yiṯbōšˈāšû בושׁ be ashamed
2:25. erant autem uterque nudi Adam scilicet et uxor eius et non erubescebantAnd they were both naked: to wit, Adam and his wife: and were not ashamed.
25. And they were both naked, the man and his wife, and were not ashamed.
2:25. Now they were both naked: Adam, of course, and his wife. And they were not ashamed.
2:25. And they were both naked, the man and his wife, and were not ashamed.
And they were both naked, the man and his wife, and were not ashamed:

25: И были оба наги, Адам и жена его, и не стыдились.
2:25
καὶ και and; even
ἦσαν ειμι be
οἱ ο the
δύο δυο two
γυμνοί γυμνος naked
ος who; what
τε τε both; and
Αδαμ αδαμ Adam; Atham
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ᾐσχύνοντο αισχυνω shame; ashamed
2:25
וַ wa וְ and
יִּֽהְי֤וּ yyˈihyˈû היה be
שְׁנֵיהֶם֙ šᵊnêhˌem שְׁנַיִם two
עֲרוּמִּ֔ים ʕᵃrûmmˈîm עָרֹום naked
הָֽ hˈā הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
וְ wᵊ וְ and
אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
יִתְבֹּשָֽׁשׁוּ׃ yiṯbōšˈāšû בושׁ be ashamed
2:25. erant autem uterque nudi Adam scilicet et uxor eius et non erubescebant
And they were both naked: to wit, Adam and his wife: and were not ashamed.
2:25. Now they were both naked: Adam, of course, and his wife. And they were not ashamed.
2:25. And they were both naked, the man and his wife, and were not ashamed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: «И были оба наги… и не стыдились…» До грехопадения первые люди не имели нужды в одежде и не были знакомы с ощущением стыда, который есть уже плод греха (Быт 3:7; Рим 6:21).

Все духовные и физические силы первых людей находились в такой чудной гармонии и были так уравновешены, что естественный вид телесной наготы не пробуждал в них никаких нечистых мыслей и грязных пожеланий; а их физическая природа была настолько вынослива и крепка, что не нуждалась ни в каких средствах защиты от атмосферических влияний.
Adam Clarke: Commentary on the Bible - 1831
2:25: They were both naked, etc. - The weather was perfectly temperate, and therefore they had no need of clothing, the circumambient air being of the same temperature with their bodies. And as sin had not yet entered into the world, and no part of the human body had been put to any improper use, therefore there was no shame, for shame can only arise from a consciousness of sinful or irregular conduct.
Even in a state of innocence, when all was perfection and excellence, when God was clearly discovered in all his works, every place being his temple, every moment a time of worship, and every object an incitement to religious reverence and adoration - even then, God chose to consecrate a seventh part of time to his more especial worship, and to hallow it unto his own service by a perpetual decree. Who then shall dare to reverse this order of God? Had the religious observance of the Sabbath been never proclaimed till the proclamation of the law on Mount Sinai, then it might have been conjectured that this, like several other ordinances, was a shadow which must pass away with that dispensation; neither extending to future ages, nor binding on any other people. But this was not so. God gave the Sabbath, his first ordinance, to man, (see the first precept, Gen 2:17), while all the nations of the world were seminally included in him, and while he stood the father and representative of the whole human race; therefore the Sabbath is not for one nation, for one time, or for one place. It is the fair type of heaven's eternal day - of the state of endless blessedness and glory, where human souls, having fully regained the Divine image, and become united to the Centre and Source of all perfection and excellence, shall rest in God, unutterably happy through the immeasurable progress of duration! Of this consummation every returning Sabbath should at once be a type, a remembrancer, and a foretaste, to every pious mind; and these it must be to all who are taught of God.
Of this rest, the garden of Eden, that paradise of God formed for man, appears also to have been a type and pledge; and the institution of marriage, the cause, bond, and cement of the social state, was probably designed to prefigure that harmony, order, and blessedness which must reign in the kingdom of God, of which the condition of our first parents in the garden of paradise is justly supposed to have been an expressive emblem. What a pity that this heavenly institution should have ever been perverted! that, instead of becoming a sovereign help to all, it is now, through its prostitution to animal and secular purposes, become the destroyer of millions! Reader, every connection thou formest in life will have a strong and sovereign influence on thy future destiny. Beware! an unholy cause, which from its peculiar nature must be ceaselessly active in every muscle, nerve, and passion, cannot fail to produce incessant effects of sin, misery, death, and perdition. Remember that thy earthly connections, no matter of what kind, are not formed merely for time, whatsoever thou mayest intend, but also for eternity. With what caution there fore shouldst thou take every step in the path of life! On this ground, the observations made in the preceding notes are seriously recommended to thy consideration.
Albert Barnes: Notes on the Bible - 1834
2:25: This is corroborated by the statement contained in Gen 2:25. "They were both naked, and were not ashamed." Of nakedness in our sense of the term they had as yet no conception. On the contrary, they were conscious of being sufficiently clothed in a physical sense by nature's covering, the skin - and, in a spiritual point of view, they were clad as in a panoply of steel with the consciousness of innocence, or, indeed, the unconsciousness of evil existing anywhere, and the simple ignorance of its nature, except so far as the command of God had awakened in them some speculative conception of it. Hence, they were not ashamed. For shame implies a sense of guilt, which they did not have, and an exposedness to the searching eye of a condemning judge, from which they were equally free. With the sentence terminates all we know of primeval innocence. May we surmise from it that the first pair spent at least the Sabbath, if not some days, or weeks, or years, in a state of integrity?
From what has been said, it is evident that this sentence was written after the fall; for it speaks in language which was not intelligible till after that event had occurred. Contemplated in this point of view, it is the most melancholy sentence in the book of God. For it is evidently placed here to foreshadow the dark event to be recorded in the next chapter.
Two hallowed institutions have descended to us from the days of primeval innocence, - the wedding and the Sabbath. The former indicates communion of the purest and most perfect kind between equals of the same class. The latter implies communion of the highest and holiest kind between the Creator and the intelligent creature. The two combined import communion with each other in communion with God.
Wedded union is the sum and type of every social tie. It gives rise and scope to all the nameless joys of home. It is the native field for the cultivation of all the social virtues. It provides for the due framing and checking of the overgrowth of interest in self, and for the gentle training and fostering of a growing interest in others. It unfolds the graces and charms of mutual love, and imparts to the susceptible heart all the peace and joy, all the light and fire, all the frankness and life of conscious and constant purity and good-will. Friendship, brotherly-kindness, and love are still hopeful and sacred names among mankind.
Sabbath-keeping lifts the wedded pair, the brethren, the friends, the one-minded, up to communion with God. The joy of achievement is a feeling common to God and man. The commemoration of the auspicious beginning of a holy and happy existence will live in man while memory lasts. The anticipation also of joyful repose after the end of a work well done will gild the future while hope survives. Thus, the idea of the Sabbath spans the whole of man's existence. History and prophecy commingle in its peaceful meditations, and both are linked with God. God IS: he is the Author of all being, and the Rewarder of them that diligently seek him. This is the noble lesson of the Sabbath. Each seventh day is well spent in attending to the realization of these great thoughts.
Hence, it appears that the social principle lies at the root of a spiritual nature. In the very essence of the spiritual monad is the faculty of self-consciousness. Here is the curious mystery of a soul standing beside itself, cognizing itself, and taking note of its various faculties and acts, and yet perfectly conscious of its unity and identity. And the process does not stop here. We catch ourselves at times debating with ourselves, urging the pros and cons of a case in hand, enjoying the sallies or sorry for the poverty of our wit, nay, solemnly sitting in judgment on ourselves, and pronouncing a sentence of approval or disapproval on the merit or demerit of our actions. Thus, throughout the whole range of our moral and intellectual nature, memory for the past and fancy for the future furnish us with another self, with whom we hold familiar converse. Here there is the social principle living and moving in the very center of our being. Let the soul only look out through the senses and descry another like itself, and social converse between kindred spirits must begin. The Sabbath and the wedding touch the inner springs of the soul, and bring, the social principle into exercise in the two great spheres of our relation to our Maker and to one another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: naked: Gen 3:7, Gen 3:10, Gen 3:11
ashamed: Exo 32:25; Psa 25:3, Psa 31:17; Isa 44:9, Isa 47:3, Isa 54:4; Jer 6:15, Jer 17:13; Eze 16:61; Joe 2:26; Mar 8:38; Luk 9:26; Rom 10:11
Geneva 1599
2:25 And they were both naked, the man and his wife, and were not (q) ashamed.
(q) For before sin entered, all things were honest and comely.
John Gill
2:25 And they were both naked, the man and his wife,.... Were as they were created, having no clothes on them, and standing in need of none, to shelter them from the heat or cold, being in a temperate climate; or to conceal any parts of their bodies from the sight of others, there being none of the creatures to guard against on that account:
and were not ashamed; having nothing in them, or on them, or about them, that caused shame; nothing sinful, defective, scandalous or blameworthy; no sin in their nature, no guilt on their consciences, or wickedness in their hands or actions; and particularly they were not ashamed of their being naked, no more than children are to see each other naked, or we are to behold them: besides, they were not only alone, and none to behold them; but their being naked was no disgrace to them, but was agreeably to their nature; and they were not sensible that there was any necessity or occasion to cover themselves, nor would they have had any, had they continued in their innocent state: moreover, there was not the least reason to be ashamed to appear in such a manner, since they were but one flesh. The Jerusalem Targum is,"they knew not what shame was,''not being conscious of any sin, which sooner or later produces shame. Thus Plato (r) describes the first men, who, he says, were produced out of the earth; and for whom the fertile ground and trees brought forth fruit of all kind in abundance of themselves, without any agriculture; that these were , "naked and without any covering"; and so Diodories Siculus (s) says, the first of men were naked and without clothing. The word here used sometimes signifies wise and cunning; it is rendered "subtle" first verse of the next chapter: and here the Targum of Jonathan is,"they were both wise, Adam and his wife, but they continued not in their glory;''the next thing we hear of is their fall.
(r) Politico, apud Euseb. Praepar. Evangel. l. 12. c. 13. p. 588. (s) Bibliothec. l. 1. p. 8.
John Wesley
2:25 They were both naked, they needed no cloaths for defence against cold or heat, for neither could be injurious to them: they needed none for ornament. Solomon in all his glory was not arrayed like one of these. Nay, they needed none for decency, they were naked, and had no reason to be ashamed. They knew not what shame was, so the Chaldee reads it. Blushing is now the colour of virtue, but it was not the colour of innocency.