Genesis 5
Commentary from 15 fathers
male and female he made them, and blessed them; and he called his name Adam, in the day in which he made them.
ἄρσεν καὶ θῆλυ ἐποίησεν αὐτοὺς καὶ εὐλόγησεν αὐτούς· καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ ᾿Αδάμ, ᾗ ἡμέρᾳ ἐποίησεν αὐτούς·
мꙋ́жа и҆ женꙋ̀ сотворѝ и҆̀хъ и҆ блгⷭ҇вѝ и҆̀хъ: и҆ наречѐ и҆́мѧ є҆мꙋ̀ а҆да́мъ, во́ньже де́нь сотворѝ и҆̀хъ.
And he called their names Adam on the day when they were created. Adam, like Enos, is interpreted as Man, but Enos is said to sound like Man in a way that only suits males: whereas Adam is able to be applied to both sexes; hence it is rightly said that he called their names Adam, that is, Man. Just as man in Latin derives the etymology of the name from soil because he derives the origin of his flesh from soil, so among the Hebrews Adam is named from the earth because man was formed from the clay of the earth; hence also Adam can be interpreted as Earthly, or red earth. Furthermore, among the Greeks, man has a different etymology: for he is called antropos, from the fact that he ought to look above and lift the eyes of the mind to view the heavens. Moreover, in the name Adam, apart from the interpretation which designates man, there is another mystery which ought not to be passed over in silence. For it has four letters: A, and D, and A, and M, from which letters the four quarters of the globe, when named in Greek, take their beginning. For among them the east is called anatole, the west is called dysis, the north is called arctos, and the south is called mesembria; and it was very fitting that the name of the first man should mystically contain all the regions of the world, through whose progeny the whole world was to be filled. But when it says, And he called their names Adam, and added, On the day when they were created, it clearly insinuates that on one and the same day, that is, the sixth day of the nascent world, Adam and his wife were made, and not that the wife was separately created from his side after the sixth or seventh day.
Commentary on Genesis (Hexaemeron)(Chapter 5 - Verse 2) He created them male and female, and blessed them. And he named them Adam, that is, man. The name man applies equally to both men and women.
Hebrew Questions on GenesisAnd Adam lived two hundred and thirty years, and begot [a son] after his [own] form, and after his [own] image, and he called his name Seth.
ἔζησε δὲ ᾿Αδὰμ τριάκοντα καὶ διακόσια ἔτη, καὶ ἐγέννησε κατὰ τὴν ἰδέαν αὐτοῦ καὶ κατὰ τὴν εἰκόνα αὐτοῦ καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Σήθ.
Поживе́ же а҆да́мъ лѣ́тъ двѣ́стѣ три́десѧть и҆ родѝ сы́на по ви́дꙋ своемꙋ̀ и҆ по ѡ҆́бразꙋ своемꙋ̀, и҆ наречѐ и҆́мѧ є҆мꙋ̀ си́ѳъ.
Adam lived for one hundred and thirty years, and he begot a son in his own likeness and image, and he named him Seth. Adam indeed was created in the likeness and image of God, because he was made immortal in both soul and body. However, after he corrupted the image and likeness of God in himself by sinning, he begot a son in his own likeness and image, that is, mortal, corruptible, capable of reason, bound by the guilt of his transgression, and to be freed only by the grace of his Creator.
Commentary on Genesis (Hexaemeron)It should be noted that where our Codices, translated from the Hebrew source, say Adam lived for one hundred and thirty years and begot Seth, the ancient translation has, instead of one hundred and thirty, two hundred and thirty; where our Codices continue, "And the days of Adam after he begot Seth were eight hundred years, and he begot sons and daughters," that one has seven hundred instead of eight hundred. And where it concludes, "And all the days that Adam lived were nine hundred and thirty years, and he died," it places the same total, and such a distinction of numbers is preserved in all generations up to the flood between the two editions, so that before the birth of a son each one in the Septuagint is said to have had one hundred years more, and after the birth one hundred years less than in the Hebrew truth. But in the conclusion, both editions place an equal number; except only in the sixth generation; where in both Codices, Jared is found to have begotten Enoch at one hundred and sixty-two years, and after his birth to have lived eight hundred years: and in the ninth, where, according to the Hebrew truth, Lamech begot Noah when he was one hundred and eighty years old, and after he was born, he is found to have survived for five hundred and ninety-five years. However, in the Septuagint, the years before Noah was born are found to be one hundred and eighty-eight, and after he was born, five hundred sixty-five; thus it happens that Lamech is found to have lived twenty-four years longer in Hebrew than in the Septuagint Codices: by which difference of interpretations, it is made that the lifetime of Methuselah seems to extend fourteen years beyond the flood, and so the years before the flood according to the Hebrews are one thousand five hundred and fifty-six; according to the Septuagint, which the chronographers follow, two thousand two hundred and forty-two: although the most learned Augustine professes that even in the Septuagint translation, Methuselah is found in fewer but more accurate Codices to have died six years before the flood: who, when he most diligently investigated the cause of the aforementioned discord in interpretations, and did not wish to derogate from the faith of the Septuagint translators, whom the apostles and evangelists are proven to have followed in many places; and he himself believed they used more a prophetic gift than the office of interpretation in translating the Scriptures; he concluded in this way, saying: "Therefore it is more credible for someone to say that when these first began to be copied from the library of Ptolemy; at that time, something like this could have happened in one Codex, but first copied from there, from which it spread more widely, where indeed the error of the scribe could have happened. However, it is not absurd to suspect this in that question about the life of Methuselah." And after some: "I would not doubt at all that it is rightly done, he says, when something different is found in both Codices, since both cannot be according to the faith of the transactions, that the truth be believed rather to the language from which it is translated into another by interpreters." Therefore, according to Hebrew truth, Adam lived one hundred and thirty years and begot Seth. Seth lived one hundred and five years and begot Enos. Enos lived ninety years and begot Cainan. Cainan lived eighty years and begot Mahalalel. Mahalalel lived sixty-five years and begot Jared. Jared lived one hundred and sixty-two years and begot Enoch.
Commentary on Genesis (Hexaemeron)(Verse 3.) Adam lived for two hundred and thirty years, and he begot in his own image and likeness, and he called his name Seth. It should be known that until the Flood, where it is said that somebody is said to have begotten two hundred and something years in our codices, in the Hebrew it has one hundred years and the rest that follow.
Hebrew Questions on GenesisChrist is the invisible image of the invisible God, just as according to the Scripture narrative we say that the image of Adam was his son Seth. It is written thus: "And Adam begot Seth after his own image and after his own kind." This image preserves the unity of nature and substance common to a father and a son. For "whatever the Father does, the Son does likewise." In this very fact—that the Son does all things just as the Father does—the Father's image is reproduced in the Son, whose birth from the Father is as it were an act of his will proceeding from the mind.
ON FIRST PRINCIPLES 1.2.6And the days of Adam, which he lived after his begetting Seth, were seven hundred years; and he begot sons and daughters.
ἐγένοντο δὲ αἱ ἡμέραι τοῦ ᾿Αδάμ, ἃς ἔζησε μετὰ τὸ γεννῆσαι αὐτὸν τὸν Σήθ, ἔτη ἑπτακόσια, καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.
Бы́ша же дні́е а҆да́мѡвы, ꙗ҆̀же поживѐ, по є҆́же роди́ти є҆мꙋ̀ си́ѳа, лѣ́тъ се́дмь сѡ́тъ, и҆ родѝ сы́ны и҆ дщє́ри.
(Verse 4) Now the days of Adam after he fathered Seth were seven hundred years. And he fathered other sons and daughters. And all the days that Adam lived were nine hundred and thirty years, and he died.
Hebrew Questions on GenesisAnd all the days of Adam which he lived were nine hundred and thirty years, and he died.
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι ᾿Αδάμ, ἃς ἔζησε, τριάκοντα καὶ ἐννακόσια ἔτη, καὶ ἀπέθανεν.
И҆ бы́ша всѝ дні́е а҆да́мѡвы, ꙗ҆̀же поживѐ, лѣ́тъ де́вѧть сѡ́тъ и҆ три́десѧть: и҆ ᲂу҆́мре.
I know also of a third kind of death, which we usually suppose in those released from the body. For example, "Adam lived nine hundred thirty years and died." … By the death that is morally indifferent all people die. This is what we call dissolution. By this death no human soul dies.
DIALOGUE WITH HERACLIDESNow Seth lived two hundred and five years, and begot Enos.
῎Εζησε δὲ Σὴθ πέντε καὶ διακόσια ἔτη καὶ ἐγέννησε τὸν ᾿Ενώς.
Поживе́ же си́ѳъ лѣ́тъ двѣ́стѣ пѧ́ть и҆ родѝ є҆нѡ́са.
And Seth lived after his begetting Enos, seven hundred and seven years, and he begot sons and daughters.
καὶ ἔζησε Σὴθ μετὰ τὸ γεννῆσαι αὐτὸν τὸν ᾿Ενὼς ἑπτὰ ἔτη καὶ ἑπτακόσια καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.
И҆ поживѐ си́ѳъ, по є҆́же роди́ти є҆мꙋ̀ є҆нѡ́са, лѣ́тъ се́дмь сѡ́тъ и҆ се́дмь, и҆ родѝ сы́ны и҆ дщє́ри.
Now notice that when the inspired writer sets forth the length of the lives of the men he mentions, the narrative always ends with the formula "and he begot sons and daughters, and all the time that so and so lived were so many years, and he died." Considering that these sons and daughters are not named and remembering how long people lived in that first period of our history, can anyone refuse to believe that so great a multitude of men was born as to have been able, in groups, to build a great number of cities?
City of God 15.8And all the days of Seth were nine hundred and twelve years, and he died.
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Σὴθ δώδεκα καὶ ἐννακόσια ἔτη, καὶ ἀπέθανε.
И҆ бы́ша всѝ дні́е си́ѳѡвы лѣ́тъ де́вѧть сѡ́тъ и҆ двана́десѧть: и҆ ᲂу҆́мре.
And Enos lived an hundred and ninety years, and begot Cainan.
Καὶ ἔζησεν ᾿Ενὼς ἔτη ἑκατὸν ἐνενήκοντα καὶ ἐγέννησε τὸν Καϊνᾶν.
И҆ поживѐ є҆нѡ́съ лѣ́тъ сто̀ де́вѧтьдесѧтъ и҆ родѝ каїна́на.
For it is the mark of a wise man to separate oneself from the pleasures of the flesh, to elevate the soul, and to withdraw from the body; for this is truly to recognize oneself as a human being. He who is called Enos in the Chaldean language is called, in Latin, homo.
On Isaac and the Soul, Chapter IBut Enos, who assumed and hoped to invoke God; and therefore, it is believed that he was translated. Therefore, it does not seem that a man exists unless he hopes in God. But whoever hopes in God does not live on earth, but rather, as if carried away, clings to God, signifying a clear interpretation of truth.
On Isaac and the Soul, Chapter IAnd Enos lived after his begetting Cainan, seven hundred and fifteen years, and he begot sons and daughters.
καὶ ἔζησεν ᾿Ενὼς μετὰ τὸ γεννῆσαι αὐτὸν τὸν Καϊνᾶν πεντεκαίδεκα ἔτη καὶ ἑπτακόσια καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.
И҆ поживѐ є҆нѡ́съ, по є҆́же роди́ти є҆мꙋ̀ каїна́на, лѣ́тъ се́дмь сѡ́тъ и҆ пѧтьна́десѧть, и҆ родѝ сы́ны и҆ дщє́ри.
And all the days of Enos were nine hundred and five years, and he died.
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Ἐνὼς πέντε ἔτη καὶ ἐννακόσια, καὶ ἀπέθανε.
И҆ бы́ша всѝ дні́е є҆нѡ́сѡвы лѣ́тъ де́вѧть сѡ́тъ и҆ пѧ́ть: и҆ ᲂу҆́мре.
And Cainan lived an hundred and seventy years, and he begot Maleleel.
Καὶ ἔζησε Καϊνᾶν ἑβδομήκοντα καὶ ἑκατὸν ἔτη, καὶ ἐγέννησε τὸν Μαλελεήλ.
И҆ поживѐ каїна́нъ лѣ́тъ сто̀ се́дмьдесѧтъ и҆ родѝ малелеи́ла.
And Cainan lived after his begetting Maleleel, seven hundred and forty years, and he begot sons and daughters.
καὶ ἔζησε Καϊνᾶν μετὰ τὸ γεννῆσαι αὐτὸν τὸν Μαλελεὴλ τεσσαράκοντα καὶ ἑπτακόσια ἔτη καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.
И҆ поживѐ каїна́нъ, по є҆́же роди́ти є҆мꙋ̀ малелеи́ла, лѣ́тъ се́дмь сѡ́тъ и҆ четы́редесѧть, и҆ родѝ сы́ны и҆ дщє́ри.
And all the days of Cainan were nine hundred and ten years, and he died.
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Καϊνᾶν δέκα ἔτη καὶ ἐννακόσια, καὶ ἀπέθανε.
И҆ бы́ша всѝ дні́е каїна́нѡвы лѣ́тъ де́вѧть сѡ́тъ и҆ де́сѧть: и҆ ᲂу҆́мре.
And Maleleel lived an hundred and sixty and five years, and he begot Jared.
Καὶ ἔζησε Μαλελεὴλ πέντε καὶ ἑξήκοντα καὶ ἑκατὸν ἔτη καὶ ἐγέννησε τὸν Ἰάρεδ.
И҆ поживѐ малелеи́лъ лѣ́тъ сто̀ шестьдесѧ́тъ пѧ́ть и҆ родѝ і҆а́реда.
And Maleleel lived after his begetting Jared, seven hundred and thirty years, and he begot sons and daughters.
καὶ ἔζησε Μαλελεὴλ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Ἰάρεδ ἔτη τριάκοντα καὶ ἑπτακόσια καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.
И҆ поживѐ малелеи́лъ, по є҆́же роди́ти є҆мꙋ̀ і҆а́реда, лѣ́тъ се́дмь сѡ́тъ и҆ три́десѧть, и҆ родѝ сы́ны и҆ дщє́ри.
And all the days of Maleleel were eight hundred and ninety and five years, and he died.
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Μαλελεήλ, ἔτη πέντε καὶ ἐνενήκοντα καὶ ὀκτακόσια, καὶ ἀπέθανε.
И҆ бы́ша всѝ дні́е малелеи́лѡвы лѣ́тъ ѻ҆́смь сѡ́тъ и҆ де́вѧтьдесѧтъ пѧ́ть: и҆ ᲂу҆́мре.
And Jared lived an hundred and sixty and two years, and begot Enoch:
Καὶ ἔζησεν Ἰάρεδ δύο καὶ ἑξήκοντα ἔτη καὶ ἑκατὸν καὶ ἐγέννησε τὸν ᾿Ενώχ.
И҆ поживѐ і҆а́редъ лѣ́тъ сто̀ шестьдесѧ́тъ два̀ и҆ родѝ є҆нѡ́ха.
Enoch, in that he was engendered seventh in the line of descent from Adam, prefigured that the Lord would be conceived and born not in the usual way of mortal nature but by the power of the Holy Spirit. He prefigured that the full grace of the Holy Spirit, which is described by the prophet as sevenfold, would come to rest upon Christ in a special way when he was about to be born. And he would baptize in the Holy Spirit and give the gifts of the Spirit to those who believe in him.
Homilies on the Gospels 2.15and Jared lived after his begetting Enoch, eight hundred years, and he begot sons and daughters.
καὶ ἔζησεν ᾿Ιάρεδ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Ἐνὼχ ὀκτακόσια ἔτη καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.
И҆ поживѐ і҆а́редъ, по є҆́же роди́ти є҆мꙋ̀ є҆нѡ́ха, лѣ́тъ ѻ҆́смь сѡ́тъ, и҆ родѝ сы́ны и҆ дщє́ри.
And all the days of Jared were nine hundred and sixty and two years, and he died.
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Ἰάρεδ δύο καὶ ἑξήκοντα καὶ ἐννακόσια ἔτη, καὶ ἀπέθανε.
И҆ бы́ша всѝ дні́е і҆а́редѡвы лѣ́тъ де́вѧть сѡ́тъ и҆ шестьдесѧ́тъ два̀: и҆ ᲂу҆́мре.
And Enoch lived an hundred and sixty and five years, and begat Mathusala.
Καὶ ἔζησεν ᾿Ενὼχ πέντε καὶ ἑξήκοντα καὶ ἑκατὸν ἔτη καὶ ἐγέννησε τὸν Μαθουσάλα.
И҆ поживѐ є҆нѡ́хъ лѣ́тъ сто̀ шестьдесѧ́тъ пѧ́ть и҆ родѝ маѳꙋса́ла.
Furthermore, Enoch lived sixty-five years and begot Methuselah, and walked with God. After he begot Methuselah, he lived for three hundred years, and he begot sons and daughters. It is said that he walked with God. He followed God's will and precepts in all things, with God dwelling in him, possessing, and ruling over his heart, he performed good works outwardly, according to that of the prophet: "I will show you, O man, what is good and what the Lord requires of you: certainly to do justice and to love mercy, and to walk humbly with your God" (Micah 6:8). And as Zachariah says: "I will strengthen them in the Lord, and they shall walk in His name, says the Lord" (Zachariah 10:12). However, it is not said that Enoch walked with God for three hundred years after Methuselah was born, as if he had not obeyed divine commands even before his birth; but rather by this sentence, it simply indicates that he did not serve God with good work for more than three hundred years after Methuselah's birth in this life. But after these years were completed, he followed God to the further joys of life. For it continues:
Commentary on Genesis (Hexaemeron)And Enoch was well-pleasing to God after his begetting Mathusala, two hundred years, and he begot sons and daughters.
εὐηρέστησε δὲ ᾿Ενὼχ τῷ Θεῷ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Μαθουσάλα διακόσια ἔτη καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.
Оу҆годи́ же є҆нѡ́хъ бг҃ꙋ, и҆ поживѐ є҆нѡ́хъ, по є҆́же роди́ти є҆мꙋ̀ маѳꙋса́ла, лѣ́тъ двѣ́стѣ, и҆ родѝ сы́ны и҆ дщє́ри.
And all the days of Enoch were three hundred and sixty and five years.
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι ᾿Ενὼχ πέντε καὶ ἑξήκοντα καὶ τριακόσια ἔτη.
И҆ бы́ша всѝ дні́е є҆нѡ́хѡвы лѣ́тъ три́ста шестьдесѧ́тъ пѧ́ть.
And all the days of Enoch were three hundred and sixty-five years, and he walked with God, and he was not, because God took him. It is said most beautifully, that he who had walked with God in this life by obeying His commandments, walked afterwards with Him by passing from this life into another, where he would live in the greatest peace and happiness of flesh and spirit: whom however the faith of the universal Church holds to return before the day of judgment, that is, at the imminent advent of the Antichrist, with Elijah for the conversion of this age, so that by the authority and doctrine of such great men, the hearts of men might be instructed and strengthened to endure and overcome the persecution of that son of perdition; and then, having completed their martyrdom, to consent to the joys of immortal life, according to what the Lord says in the Apocalypse to John: And I will give to my two witnesses, and they will prophesy for one thousand two hundred and sixty days, clothed in sackcloth (Rev. 11:3), that is, for three and a half years living in great continence and struggle. And shortly after: And when they have finished their testimony, the beast that rises from the abyss will make war against them, and will conquer them, and kill them (Ibid., 7). We have said previously, by anticipation, that just as Lamech in the seventh generation from Adam, who was cursed, signifies the destruction of the reprobate, which they find in the future age where they ought to have hoped for rest, so Enoch, who was translated in the seventh generation from the world, demonstrates the true rest of the elect, which they receive without end after the labors of this life, which pass through six ages. Hence it is rightly read that Lamech took two wives against the decree of Him who said: "The two shall be one flesh," and from them begot offspring dedicated to worldly deeds and allurements, and thus, by committing murder, was cursed by the sentence of his own mouth. Furthermore, it is stated that Enoch walked with God. What greater praise could there be for a man? None, since he is an inseparable companion, following in all deeds the footsteps of the divine command: if Adam had done this, he would not have turned his foot away from the company of the Creator to hear the serpent's speech, and would still be in paradise with his entire race. The fact that all the days of Enoch are said to be three hundred and sixty-five years, the number of days in a solar year, mystically signifies that throughout the whole of this world's time, those who serve the Lord faithfully and strive towards eternal rest will never fall short. Nor is it by chance that three hundred years are specially mentioned, in which Enoch is particularly reported to have walked with God. For this number among the Greeks is usually marked by the letter T. The letter T indeed holds the figure of the cross; and if it had received the single point missing in the middle, it would no longer be merely the figure of the cross but would be depicted as the clear sign of the cross itself. Enoch therefore walked with God, who is called Dedication, for three hundred years; for he certainly expressed, rather he himself enacted, the life and behavior of those who, in faith of the Lord's passion, look forward to the joy of eternal salvation, denying themselves, taking up their cross daily, and following the Lord: which is to say in other words, walking with God, and aiming for the entrance of paradise. It is to be noted, however, that while Scripture extends the progeny of Seth up to Noah, and then to Abraham with such distinction, it describes the lineage of Cain up to Lamech and his children without any mention of ages, as if tacitly intimating to us the saying of the Psalmist: For the Lord knows the way of the righteous, but the way of the wicked will perish (Psalm 1:6).
Commentary on Genesis (Hexaemeron)And Enoch was well-pleasing to God, and was not found, because God translated him.
καὶ εὐηρέστησεν ᾿Ενὼχ τῷ Θεῷ καὶ οὐχ εὑρίσκετο, ὅτι μετέθηκεν αὐτὸν ὁ Θεός.
И҆ ᲂу҆годѝ є҆нѡ́хъ бг҃ꙋ, и҆ не ѡ҆брѣта́шесѧ, занѐ преложѝ є҆го̀ бг҃ъ.
The Holy Spirit also came down and filled the whole house, where very many were sitting, and there appeared parted tongues as of fire. Good wings of charity, true wings that flew through the mouths of the apostles, and wings of fire that spoke in a purified speech. With these wings, Enoch flew up to heaven when he was taken up.
On Isaac and the Soul, Chapter VIIIThen the Scripture states that after some time had elapsed, there was a man named Enoch, whose justice merited a singular privilege: that he should not experience present death but should be transported to immortality from the midst of mortals. This incident shows that one just man is dearer to God than many sinners.
CHRISTIAN LIFE 7Let us steadfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him.
Clement's First Letter to the Corinthians, Chapter 9Let us fix our gaze on those who have perfectly served his magnificent glory. Let us take Enoch, who was found righteous in obedience and was taken up without there being a trace of his death.
THE LETTER TO THE CORINTHIANS 9.2-4We also find that Enoch, who pleased God, was transported, as divine Scripture testifies in Genesis and says, "And Enoch pleased God and was not seen later because God took him." This was pleasing in the sight of God—that Enoch merited being transported from the contagion of this world. But the Holy Spirit teaches also through Solomon that those who please God are taken from here earlier and more quickly set free, lest while they are tarrying too long in this world they be corrupted by familiarity with the world.
Treatise VII. On the Mortality 23Some say that while Adam was looking [at Enoch] God transported him to paradise lest Adam think that Enoch was killed as was Abel and so be grieved. This was so that Adam might also be comforted by this just son of his and that he might know that for all who were like this one, whether before death or after the resurrection, paradise would be their meeting place.
COMMENTARY ON GENESIS 5.2.1Thus Enos "hoped to call upon the Name of the Lord." Hope was that for which he is commended; and that, not that he should know God, but that he should call upon him. And Enoch was translated, but it is not yet clear whether it was because he already comprehended the Divine Nature, or in order that he might comprehend it.
THEOLOGICAL ORATIONS 28.18By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. [Genesis 5:24] But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.
The mind is so caught up in this way that the hearing no longer takes in the voices outside and images of the passerby no longer come to sight and the eye no longer sees the mounds confronting it or the gigantic objects rising up against it. No one will possess the truth and the power of all this unless he has direct experience to teach him. The Lord will have turned the eyes of his heart away from everything of the here and now, and he will think of these as not transitory so much as already gone, smoke scattered into nothing. He walks with God, like Enoch. He is gone from a human way of life, from human concerns. He is no longer to be found amid the vanity of this present world. The text of Genesis relates that this actually happened to Enoch in the body: "Enoch walked with God and was not to be found because God had taken him away." The apostle says, "Because of his faith, Enoch was taken up so that he did not have to encounter death."
CONFERENCES 3.7.3-4Then say not thou either, "I am clothed with flesh, I cannot get the mastery, nor undertake the toils which are for the sake of virtue." Do not accuse the Creator. For if the wearing the flesh make virtue impossible, then the fault is not ours. But that it does not make it impossible, the band of saints has shown. A nature of flesh did not prevent Paul from becoming what he was, nor Peter from receiving the keys of heaven; and Enoch also, having worn flesh, was translated, and not found. So also Elias was caught up with the flesh.
HOMILIES ON JOHN 75.5(86) What is the meaning of the expression, "He was not found because God translated him?" (#Ge 5:24). In the first place, the end of virtuous and holy men is not death but a translation and migration, and an approach to some other place of abode. In the second place, in this instance something marvellous did take place; for he was supposed to be carried off in such a way as to be invisible, for then he was not found: and a proof of this is, that he was sought for as being invisible, not only as having been carried away from their sight, since translation into another place is nothing else than a placing of a person in another situation; but it is here suggested, that he was translated from a visible place, perceptible by the outward senses, into an incorporeal idea, appreciable only to the intellect. This mercy also was bestowed on the great prophet, for his sepulchre also was known to no one. And besides these two there was another, Elijah, who ascended from the things of earth into heaven, according to the divine appearance which was then presented to him, and who thus followed higher things, or, to speak with more exact propriety, was raised up to heaven.
QUESTIONS AND ANSWERS ON GENESIS, IEnoch and Elijah were transported hence without suffering death, which was only postponed. The day will come when they will actually die that they may extinguish Antichrist with their blood. There was a legend that St. John the Evangelist was to live till the second coming, but he died.
ON THE SOUL 50.5And Mathusala lived an hundred and sixty and seven years, and begot Lamech.
Καὶ ἔζησε Μαθουσάλα ἑπτὰ ἔτη καὶ ἑξήκοντα καὶ ἑκατὸν καὶ ἐγέννησε τὸν Λάμεχ.
И҆ поживѐ маѳꙋса́лъ лѣ́тъ сто̀ ѻ҆́смьдесѧтъ се́дмь и҆ родѝ ламе́ха.
Moreover the difference in numbers that we find between the Hebrew text and our own constitutes no disagreement about this longevity of the ancients. If any discrepancy is such that the two versions cannot both be true, we must seek the authentic account of events in the language from which our text was translated. Though this opportunity is universally available to those who wish to take it, yet, significantly enough, no one has ventured to correct the Septuagint version from the Hebrew text in the very many places where it seems to offer something different. The reason is that those differences were not considered falsifications, nor do I think that they should be so regarded in any way. Rather, where no error by the copyist is ascertained and where the sense would be harmonious with the truth and would proclaim the truth, we should believe that they were moved by the Holy Spirit to say something differently, not as part of the service that they did as translators but as exercising the freedom that they enjoyed as prophets.
City of God 15.14Methuselah also lived one hundred eighty-seven years, and begot Lamech. Lamech lived one hundred eighty-two years, and begot Noah, saying: "He will comfort us from our works and labors of our hands on the earth which the Lord has cursed." Lamech foresaw in prophetic spirit what kind of person his son would be, of what great virtue he would be, and that in his days the nation of the impious would be exterminated, and that through him, after the flood, the generation of the faithful would be restored. But the works and labors of the hands, which he said, I believe he wanted not to be understood as anything other than those by which the progeny of the elect were oppressed at that time by the wickedness of the evil; he declared that his and their consolation, when the world, which was then lost by the flood, all things of the world and its inhabitants being removed from the midst, would foresee a new race of the just to be born. For even at this time, the consolation of the good is when they see the approaching day of judgment with the ruins of the world increasing, in which, the entirety of the wicked being consumed, they themselves will possess with the Lord the new kingdoms of the future age. But for what our edition has as "he will comfort," the ancient interpreters said: "He will make us rest from our works," which seems to fit the name Noah better. For Noah indeed means Rest. In which, according to the letter, it can be understood that in his times all past works of men rested through the flood. According to the spiritual sense, however, the same rest is which is also the consolation of the saints, namely to behold, with the end of the world approaching, both the destruction of the impious, and their own time of rewards at hand. But Noah, in whose merits a rest and consolation was to be given to the world by the Lord devoutly, is born in the tenth generation from Adam: because clearly, through the fulfillment of the Decalogue of the law, eternal rest and life are granted to us. When Scripture says he begot him well, it by no means wished to name his one son, lest in a perfect man the number eleven, as if a transgression of ten, should appear to have any place, but speaking mystically about a man of virtue, it reports that three sons were born to him together.
Commentary on Genesis (Hexaemeron)(Verse 25.) And Methuselah lived for 167 years and begot Lamech. And Methuselah lived, after he begot Lamech, for 802 years, and he begot sons and daughters. And all the days of Methuselah, that he lived, were 969 years, and he died. The famous question, and the subject of dispute among all the churches, is that, according to careful calculation, Methuselah is said to have lived fourteen years after the flood. For when Methuselah was sixty-seven years old, he begot Lamech. And again, Lamech, when he was eighty-eight years old, begot Noah. And they lived together until the day of Noah's birth, which was three hundred and fifty-five years after Methuselah's birth. But in the six hundredth year of Noah's life, the flood occurred. And by this calculation, it is proven that the flood happened in the nine hundred and fifty-fifth year of Methuselah's life. However, since he is said to have lived for more than 969 years, there is no doubt that he lived for 14 years after the flood. And how is it true that only eight souls were saved in the ark? Therefore, it remains that just as there is an error in number in many things, there is also an error in this. For in both the Hebrew and Samaritan books, I found it written: And Methuselah lived 187 years and fathered Lamech. And Methuselah lived, after he begot Lamech, seven hundred eighty-two years and begot sons and daughters. And all the days of Methuselah were nine hundred sixty-nine years, and he died. And Lamech lived one hundred eighty-two years and begot Noah. From the day of the birth of Methuselah to the day of the birth of Noah, there are three hundred sixty-nine years. Add to these six hundred years of Noah's life: because in the six hundredth year of his life the deluge occurred: and so it happens that in the nine hundred and sixty-ninth year of his life Methuselah died, in that year when the deluge began.
Hebrew Questions on GenesisAnd Mathusala lived after his begetting Lamech eight hundred and two years, and begot sons and daughters.
καὶ ἔζησε Μαθουσάλα μετὰ τὸ γεννῆσαι αὐτὸν τὸν Λάμεχ δύο καὶ ὀκτακόσια ἔτη καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.
И҆ поживѐ маѳꙋса́лъ, по є҆́же роди́ти є҆мꙋ̀ ламе́ха, лѣ́тъ се́дмь сѡ́тъ ѻ҆́смьдесѧтъ два̀, и҆ родѝ сы́ны и҆ дщє́ри.
And all the days of Mathusala which he lived, were nine hundred and sixty and nine years, and he died.
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Μαθουσάλα, ἃς ἔζησεν, ἐννέα καὶ ἑξήκοντα καὶ ἐννακόσια ἔτη, καὶ ἀπέθανε.
И҆ бы́ша всѝ дні́е маѳꙋса́лѡвы, ꙗ҆̀же поживѐ, лѣ́тъ де́вѧть сѡ́тъ и҆ шестьдесѧ́тъ де́вѧть: и҆ ᲂу҆́мре.
And Lamech lived an hundred and eighty and eight years, and begot a son.
Καὶ ἔζησε Λάμεχ ὀκτὼ καὶ ὀγδοήκοντα καὶ ἑκατὸν ἔτη καὶ ἐγέννησεν υἱόν.
И҆ поживѐ ламе́хъ лѣ́тъ сто̀ ѻ҆́смьдесѧтъ ѻ҆́смь и҆ родѝ сы́на,
Enoch begot Methuselah, and Methuselah begot Lamech, and Lamech begot Noah (whose name means "relief" in Hebrew and Syriac). Lamech prophesied about his son and said, "This one shall bring us relief from our work and from the toil of our hands and from the earth which the Lord cursed." His offerings … will be pleasing to God who, because of the sin of the earth's inhabitants, will destroy in the waters of wrath the buildings that we have made and the plants over which our hands have toiled.
COMMENTARY ON GENESIS 5.2.2And he called his name Noe, saying, This one will cause us to cease from our works, and from the toils of our hands, and from the earth, which the Lord God has cursed.
καὶ ἐπωνόμασε τὸ ὄνομα αὐτοῦ Νῶε λέγων· οὗτος διαναπαύσει ἡμᾶς ἀπὸ τῶν ἔργων ἡμῶν καὶ ἀπὸ τῶν λυπῶν τῶν χειρῶν ἡμῶν καὶ ἀπὸ τῆς γῆς, ἧς κατηράσατο Κύριος ὁ Θεός.
и҆ наречѐ и҆́мѧ є҆мꙋ̀ нѡ́е, глаго́лѧ: се́й ᲂу҆поко́итъ на́съ ѿ дѣ́лъ на́шихъ и҆ ѿ печа́ли рꙋ́къ на́шихъ, и҆ ѿ землѝ, ю҆́же проклѧ̀ гдⷭ҇ь бг҃ъ.
from the prophecy of Lamech, the father of Noah, we learn that Noah, by means of the world-carrying Ark, was to convey men and the brute beasts into this earth of ours, for the prophecy runs somewhat to this effect: This same shall give us rest concerning our work and toil of our hands, because of the ground which the Lord God hath cursed. For this reason also Lamech gave Noah his name, which means rest
The Christian Topography, Book 2Fifthly, again, we are taught through Lamech the father of Noah, who prophesied and said that his son would deliver us from toils and the curse, and would conduct us to the enjoyment of a better condition.
The Christian Topography, Book 6(Verse 29.) And he called his name Noah, saying: This one shall bring us rest from our work and from the toil of our hands, because of the ground which the Lord hath cursed.
Hebrew Questions on GenesisBut now, first beseeching Him who alone can take away the veil from the reading of the Old Testament, let us try to inquire what this magnificent construction of the ark also contains of spiritual edification. I think, then, so far as I for the smallness of my understanding am able to attain it, that that flood, by which an end was then almost given to the world, holds the figure of that end of the world which will truly come. This the Lord Himself also declared, saying: "For as in the days of Noah they bought, sold, built, married, and gave in marriage, and the flood came, and destroyed all: so also shall be the coming of the Son of man." In which He evidently designates one and the same figure of the flood which preceded and of the end of the world which He says will come. As, therefore, it was then said to that Noah, that he should make an ark and bring into it with himself not only his sons and his kinsmen, but also animals of diverse kinds, so also to our Noah, who alone is truly just and alone perfect, the Lord Jesus Christ, it was said by the Father, at the consummation of the ages, that He should make for Himself an ark out of squared timbers and give it measures filled with heavenly mysteries. For this is designated in the Psalm, where it says: "Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession." He builds, therefore, the ark and makes in it nests, that is, certain storerooms, in which animals of diverse kinds may be received. Of which the prophet also says: "Go, my people, enter into your storerooms, hide yourself for a little while, until the fury of my wrath passes by." This people, then, which is saved in the Church, is compared to all those, whether men or animals, which were saved in the ark. But since the merit of all is not one, nor is the advancement in faith one, therefore the ark too does not furnish one and the same dwelling to all these, but the lower parts are double-chambered and the upper parts triple-chambered, and nests are distinguished in it, so as to show that in the Church also, although all are contained within one faith and are washed by one baptism, nevertheless the advancement is not one and the same for all, "but each in his own order." Those indeed who live by rational knowledge and are fit not only to govern themselves, but also to teach others, since they are found to be very few, hold the figure of the few who are saved with Noah himself and are joined to him by the nearest kinship, just as our Lord too, the true Noah, Christ Jesus, has few kinsmen, few sons and relatives, who are partakers of His word and capable of His wisdom. And these are they who are placed in the highest rank and are settled in the top of the ark. But the rest, the multitude of irrational animals or even beasts, is held in the lower places, and most of all those whose savage ferocity not even the sweetness of faith has softened. But somewhat above these are those who, though they keep less of reason, keep nevertheless very much of simplicity and innocence. And thus, as one ascends through the individual ranks of dwellings, one arrives at Noah himself, who is interpreted as 'rest' or 'just,' who is Christ Jesus. For it does not fit that Noah what his father Lamech says: "for this one," he says, "will give us rest from the works and from the sorrows of our hands and from the earth which the Lord God cursed." For how will it be true that that Noah gave rest to that Lamech or to the people who were then held on the earth, or how did the sorrows and toil cease in the times of Noah, or how was the curse of the earth, which the Lord had given, taken away, where rather both the divine anger is shown to be greater and God is related to say, "It repents me that I made man upon the earth," and again He says, "I will destroy all flesh which is upon the earth," and above all the sign of the highest offense, the destruction of the living, is given? But if you look to our Lord Jesus Christ, of whom it is said, "behold the Lamb of God, behold Him who takes away the sin of the world," and again of whom it is said, "having been made a curse for us, that He might redeem us from the curse of the law," and again when He says, "come to me, you who labor and are heavily laden, and I will refresh you, and you shall find rest for your souls," you will find that this is He who truly gave rest to men and freed the earth from the curse with which the Lord God cursed it. To this spiritual Noah, then, who gave rest to men and took away the sin of the world, it is said: "You shall make for yourself an ark out of squared timbers."
HOMILIES ON GENESIS 2.3Pray that your flight may not happen in winter or on the Sabbath. God made the works of the world in six days and rested on the Sabbath (but he "rested from the works" of the world which he had begun to make); yet the works of righteousness he always works, without beginning, and will work without end. So too, before the coming of Christ, the whole race of men wrought all the works of the world, and no one rested from them, keeping a perpetual Sabbath from good works. But when our Lord came—our Sabbath and our rest—he brought to us the rest of his Sabbath, so that, just as he rested on the Sabbath from the works of the world, yet did not rest from the works of righteousness, so too we, through him, might keep Sabbath from the worldly and carnal and harmful works, but might always practice the works of righteousness. And that he himself was going to bring us a Sabbath of this kind, in which we do no servile work, he himself bears witness through the prophet, speaking thus of the unworthy Jews: "until I swore in my wrath: they shall not enter into my rest". And again Lamech, in imposing on his son the name Noah in a mystery of Christ, spoke thus of him: "and he called his name Noah, saying: this one shall give us rest from our sorrows and from the works of our hands and from the earth, which the Lord has cursed".
Everyone, therefore, who lives in Christ always lives in the Sabbath and rests in rest, resting from evil works, but he works the works of righteousness without ceasing. But many, having the name of Christ, not the grace, on the contrary keep Sabbath from good works, but work evil works. And the middling sort sometimes give up the Sabbath-keeping of evil works and keep Sabbath from good works, not working good things but evil. But certain ones both keep Sabbath from evil works, yet do not practice good works, whereas one ought not only to flee evil things but also to practice good ones. On such a Sabbath, then, of good works—when the Christian man does not do good works—Christ commands us to pray that our flight may not happen on it. For when you cease from good works, if indeed you stand before the face of the abomination and of your own accord submit yourself to it, you have willingly died by the sword of the lying word. But if you should wish to flee and the abomination of desolation should pursue you: either it will break you by its persecutions, because your good works do not work in you the virtue of patience; or it will capture you by its seductions, because your good works do not work in you the light of understanding. For no one in such a peril of false doctrine is easily overcome and deceived, except one who is stripped of good works. Therefore the Apostle too says concerning this very peril: "because they did not receive the love of the truth, he will give them the working of error, that they may believe the lie, that all may be judged who did not believe the truth but consented to iniquity".
But when we shall have seen "the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place", we shall also see a great tribulation at hand, such as was not made from the beginning of the world until that very one, nor shall be afterward. For what greater tribulation is there than to see our brothers seduced, on account of the holy place, by the abomination of desolation standing in it? And if indeed the bodily death of some friend or neighbor works great tribulation for one who has not been prepared to endure it, what tribulation do you suppose comes to be for him who suffers-together, when one member has suffered, and for him who is even set on fire, when some brother has been made to stumble? But if anyone should see himself moved and disturbed by the abomination "of desolation" as though it were not the abomination of desolation, and should see himself imperiled on account of the love which he has for the holy place, so that he almost consents to that abomination as though it were God and hands himself over to the abomination as though to God, how great a tribulation do you suppose he is troubled with—such as was not for him from the beginning, from when he came into the world, until that time? But neither will any other such tribulation ever be able to seize him, and most of all if one is drawn to reckon "the abomination standing in the holy place" to be not "the abomination of desolation", but God the Word.
Furthermore, even if someone should indeed see plainly "the abomination of desolation standing in the holy place", and should follow it, taking to himself an excuse from the divine Scriptures, as though it were a matter of indifference and permitted to deny Christianity—saying that denial is not denial, and reckoning the foods of things sacrificed to be as though harming nothing the one who eats them (bringing forward examples from the Scriptures), and that it is indifferently permitted at one and the same time to be joined to diverse women, as though the fathers too did these things of old—greater than all these sins is the abomination of desolation, that is, the word which takes its stand in the place of the holy Scriptures, speaking "iniquity on high" and persuading men to depart from the Creator, who alone is also the true God, and to believe in some other god I know not whom above this one, to whom none is like, though our Savior, being such as he is, says: "the Father, who sent me, is greater than me". A great tribulation, therefore, is generated by the abomination of desolation standing "in the holy place", so that such things as these are said of it: and unless those days had been shortened, no flesh would have been made safe; but for the sake of the elect those days shall be shortened. And so great and so great a tribulation comes to be in that abomination of desolation, that God works a shortening of the days of that tribulation, cutting off the superfluity of them which is added by the abomination of desolation. For otherwise it is not possible that all the flesh which is to be healed should be healed, unless it should receive a shortening from God.
Those days are understood as the precepts and doctrines of the truth set in the Scriptures for the illumination of the souls that understand. But all the understandings coming from the "knowledge of the false name", which are added to and joined to the words of the Scriptures—understand these, I pray you, to be additions upon the natural magnitude of the days of Scripture; and this addition the good God shortens through whom he wills. And as often as you see, at the coming of the word of truth into your understanding, the heights that exalt themselves "against the knowledge of God" being cut off, so often understand that the days of tribulation are shortened and that the superfluous magnitude is circumcised, which, contrary to nature, the abomination of desolation always adds to the days of the Lord that are in the Scriptures. And for the sake of the elect those days are shortened, so that, seeing in their understanding the cutting-off of the superfluity of the days and that light alone remaining which is according to the word of truth, they may suffer nothing from the abomination of desolation, or from that which had been added upon the true and natural days of the Scriptures.
COMMENTARY ON MATTHEW 45And Lamech lived after his begetting Noe, five hundred and sixty and five years, and begot sons and daughters.
καὶ ἔζησε Λάμεχ μετὰ τὸ γεννῆσαι αὐτὸν τὸν Νῶε πεντακόσια καὶ ἑξήκοντα καὶ πέντε ἔτη καὶ ἐγέννησεν υἱοὺς καὶ θυγατέρας.
И҆ поживѐ ламе́хъ, по є҆́же роди́ти є҆мꙋ̀ нѡ́а, лѣ́тъ пѧ́ть сѡ́тъ и҆ шестьдесѧ́тъ пѧ́ть, и҆ родѝ сы́ны и҆ дщє́ри.
And all the days of Lamech were seven hundred and fifty-three years, and he died.
καὶ ἐγένοντο πᾶσαι αἱ ἡμέραι Λάμεχ ἑπτακόσια καὶ πεντήκοντα τρία ἔτη, καὶ ἀπέθανε.
И҆ бы́ша всѝ дні́е ламе́хѡвы лѣ́тъ се́дмь сѡ́тъ и҆ пѧтьдесѧ́тъ трѝ: и҆ ᲂу҆́мре.
And Noe was five hundred years old, and he begot three sons, Sem, Cham, and Japheth.
Καὶ ἦν Νῶε ἐτῶν πεντακοσίων καὶ ἐγέννησε τρεῖς υἱούς, τὸν Σήμ, τὸν Χάμ, καὶ τὸν ᾿Ιάφεθ.
И҆ бѣ̀ нѡ́е лѣ́тъ пѧтѝ сѡ́тъ, и҆ родѝ сы́ны трѝ, си́ма, ха́ма, і҆а́феѳа.
Noah indeed, when he was five hundred years old, begot Shem, Ham, and Japheth. Therefore, Noah was born in the tenth generation, because he both represented and led the lives of those who are perfect in the observance of the Decalogue. He begot three sons, so that his service to the Lord in the faith of the Holy Trinity and the produce of spiritual virtues would also be signified by the fruit of his physical offspring; although, according to history, it was appropriate for him to have begotten three sons, in whom the seed of the world perishing was to be left to a future generation, so that through the offspring of the three sons, indeed, the three parts of the world would be filled. For the sons of Shem especially possessed Asia, the offspring of Ham Africa, and the descendants of Japheth Europe.
Commentary on Genesis (Hexaemeron)After recounting the ten generations from Adam to Noah, Moses said, "Noah was five hundred years old and begot Shem and Ham and Japheth." During this entire time Noah was an example to his sons by his virtue, for he had preserved virginity for five hundred years among those of whom it was said, "All flesh corrupted its path."
COMMENTARY ON GENESIS 6.1.1
THIS [is] the genealogy of men in the day in which God made Adam; in the image of God he made him:
ΑΥΤΗ ἡ βίβλος γενέσεως ἀνθρώπων· ᾗ ἡμέρᾳ ἐποίησεν ὁ Θεὸς τὸν ᾿Αδάμ, κατ᾿ εἰκόνα Θεοῦ ἐποίησεν αὐτόν·
Сїѧ̀ кни́га бытїѧ̀ человѣ́ча, во́ньже де́нь сотворѝ бг҃ъ а҆да́ма, по ѡ҆́бразꙋ бж҃їю сотворѝ є҆го̀,
The reason for this break in the narrative [in the description of the genealogies to the flood] was, I take it, that the writer, as though bidden by God, was unwilling to have the beginning of world chronology reckoned from the earthly city (that is, from the generation of Cain), and so he deliberately went back to Adam for a new beginning. If we ask why this return to recapitulate was made immediately after mentioning Seth's son, the man who hoped to call upon the name of the Lord God, the answer must be that this was the proper way to present the two cities. The one begins and ends with a murderer, for Lamech, too, as he admitted to his two wives, was a murderer. The other city begins with the man who hoped to call upon the name of the Lord God, for the invocation of God is the whole and the highest preoccupation of the city of God during its pilgrimage in this world. It is symbolized in the one "man" (Enosh) born of the "resurrection" (Seth) of the man who was slain (Abel). That one man in fact is a symbol of the unity of the whole heavenly city, which is not yet in the fullness that it is destined to reach and which is adumbrated in this prophetic figure.
City of God 15.21This is the book of the generation of Adam. In the day when God created man, He made him in the likeness of God: He created them male and female, and He blessed them. This is the book of the first creation of man, which God made in His likeness, that he might be perpetually good, immortal, and happy by participation in His goodness. God created them male and female and blessed them with the grace of His blessing. Such was the generation of Adam with his wife on the day he was created. But alas! how grievous! He defiled the likeness of God by believing the enemy rather than the Creator; his firstborn contracted the heavier punishment of a curse by envying and killing his brother; the seventh from him, Lamech, corrupted the established law of male and female, of which it was said, "They shall be two in one flesh" (Gen. II, 24), by taking two wives and uniting three in one flesh. As evils increased everywhere, humanity so departed from the likeness of its Creator and the first blessing that by the tenth generation, except for a few whom the ark held, it deserved to be entirely destroyed. However, the Creator Himself granted that we might return to that likeness and blessing, being born and dying in the likeness of our nature, so that redeemed through Him, we might merit to say of Him: "We know that when He appears, we shall be like Him, for we shall see Him as He is" (1 John III, 2), and to hear from Him: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matt. XXV, 34).
Commentary on Genesis (Hexaemeron)This is the book of the generation of mankind. In the day that God created Adam, in the likeness of God made he him; male and female created he them. And he blessed them and called his name Adam in the day when he created them. And Adam lived 230 years and begat a son in his likeness and after his image, and called his name Sêth. In this place likewise he called his name Sêth, as being the foundation of the human race, and as bearing his own characteristics and the proper dignities.
The Christian Topography, Book 5Of these the first was Alorus, that is, Adam; the second Alaaprus, Seth; the third, Almêdôn, Enoch; the fourth, Ammeôn, Cainân: the fifth, Ammegalaros, Mahalaleel; the sixth, Daonus, a keeper of sheep, Jared; the seventh, Euedôrachos, Enoch; the eighth, Amempsinachus, Methuselah; the ninth, Otiortes, Lamech; the tenth, Xisuthrus, Noah. In his time they say the great flood recorded by Moses occurred.
The Christian Topography, Book 12