Early Church Fathers Scripture Index : Texts
Genesis 1:9
There are 13 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 493, footnote 22 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
The Gradual Development of Cosmical Order Out of Chaos in the Creation, Beautifully Stated. (HTML)
CCEL Footnote 6414 (In-Text, Margin)
... with its own. For to this purport does David say: “The earth is the Lord’s, and the fulness thereof; the world, and all that dwell therein: He hath founded it upon the seas, and on the streams hath He established it.” It was when the waters were withdrawn into their hollow abysses that the dry land became conspicuous, which was hitherto covered with its watery envelope. Then it forthwith becomes “visible,” God saying, “Let the water be gathered together into one mass, and let the dry land appear.”[Genesis 1:9] “ Appear,” says He, not “ be made.” It had been already made, only in its invisible condition it was then waiting to appear. “Dry,” because it was about to become such by its severance from the moisture, but yet “land.” “And God called ...
Ante-Nicene Fathers, Volume 3, page 494, footnote 5 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
Against Hermogenes. (HTML)
The Gradual Development of Cosmical Order Out of Chaos in the Creation, Beautifully Stated. (HTML)
CCEL Footnote 6423 (In-Text, Margin)
... creatures, made out of it, may minister to my need. Matter, however, is nowhere, but the Earth is here, confessed to my view. I see it, I enjoy it, ever since it ceased to be “without form (invisible), and void.” Concerning it most certainly did Isaiah speak when he said, “Thus saith the Lord that created the heavens, He was the God that formed the earth, and made it.” The same earth for certain did He form, which He also made. Now how did He form it? Of course by saying, “Let the dry land appear.”[Genesis 1:9] Why does He command it to appear, if it were not previously invisible? His purpose was also, that He might thus prevent His having made it in vain, by rendering it visible, and so fit for use. And thus, throughout, proofs arise to us that ...
Ante-Nicene Fathers, Volume 4, page 136, footnote 10 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
A Strain of the Judgment of the Lord. (HTML)
CCEL Footnote 1296 (In-Text, Margin)
70 Disjoined;[Genesis 1:9-10] and man’s dear form with His own hands
Ante-Nicene Fathers, Volume 5, page 197, footnote 2 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
Doubtful Fragments on the Pentateuch. (HTML)
... Cham said to him: Thou hast said it. God, however, suddenly charged Noah, saying: Destroy not the wife of Cham; for from thy mouth is the beginning of destruction—“thou didst first say, The flood is come.” At the voice of Noah the flood came, and suddenly the water destroyed that bread. And the floodgates of heaven were opened, and the rains broke upon the earth. And that same voice, in sooth, which had said of old, “Let the waters be gathered together into one place, and let the dry land appear,”[Genesis 1:9] gave permission to the fountain of waters and the floods of the seas to break forth of their own accord, and brought out the waters.
Ante-Nicene Fathers, Volume 5, page 197, footnote 3 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Hippolytus. (HTML)
The Extant Works and Fragments of Hippolytus. (HTML)
Exegetical. (HTML)
Doubtful Fragments on the Pentateuch. (HTML)
Its former structure went to wreck, and the earth was disfigured by the flood of waters that burst upon it, and by the magnitude of its inundations, and the multitude of showers, and the eruption from its depths, as the waters continually broke forth. In fine, it was left such as it was formerly[Genesis 1:9].
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 184, footnote 3 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. (HTML)
He Discusses Whether Matter Was from Eternity, or Was Made by God. (HTML)
CCEL Footnote 1143 (In-Text, Margin)
... word earth, how then can formless matter be meant in the term earth when we see the waters so beautiful? Or if it be so meant, why then is it written that out of the same formlessness the firmament was made and called heaven, and yet it is not written that the waters were made? For those waters, which we perceive flowing in so beautiful a manner, remain not formless and invisible. But if, then, they received that beauty when God said, Let the water which is under the firmament be gathered together,[Genesis 1:9] so that the gathering be the very formation, what will be answered concerning the waters which are above the firmament, because if formless they would not have deserved to receive a seat so honourable, nor is it written by what word they were ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 196, footnote 16 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. (HTML)
Allegorical Explanation of the Sea and the Fruit-Bearing Earth—Verses 9 and 11. (HTML)
CCEL Footnote 1288 (In-Text, Margin)
20. Who hath gathered the embittered together into one society? For they have all the same end, that of temporal and earthly happiness, on account of which they do all things, although they may fluctuate with an innumerable variety of cares. Who, O Lord, unless Thou, saidst, Let the waters be gathered together into one place, and let the dry land appear,[Genesis 1:9] which “thirsteth after Thee”? For the sea also is Thine, and Thou hast made it, and Thy hands prepared the dry land. For neither is the bitterness of men’s wills, but the gathering together of waters called sea; for Thou even curbest the wicked desires of men’s souls, and fixest their bounds, how far they may be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 460, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XCIV (HTML)
CCEL Footnote 4361 (In-Text, Margin)
... title meaneth. Here is a great mystery, and a truly hidden one.…Let us therefore recall from the holy Scripture in Genesis, what was created on the first day; we find light: what was created on the second day; we find the firmament, which God called heaven: what was created on the third day; we find the form of earth and sea, and their separation, that all the gathering together of the waters was called sea, and all that was dry, the earth. On the fourth day, the Lord made the lights in heaven:[Genesis 1:3-19] “The sun to rule the day: the moon and stars to govern the night:” this was the work of the fourth day. What then is the reason that the Psalm hath taken its title from the fourth day: the Psalm in which patience is enjoined against the prosperity ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 29, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Heathen. (Contra Gentes.) (HTML)
Contra Gentes. (Against the Heathen.) (HTML)
Part III (HTML)
Doctrine of Scripture on the subject of Part 3. (HTML)
... the Breath of His mouth.” For He tells us that all things were made in Him and through Him. 4. Wherefore He also persuades us and says, “He spake and they were made, He commanded and they were created;” as the illustrious Moses also at the beginning of his account of Creation confirms what we say by his narrative, saying: and God said, “let us make man in our image and after our likeness:” for also when He was carrying out the creation of the heaven and earth and all things, the Father said to Him[Genesis 1:6-11], “Let the heaven be made,” and “let the waters be gathered together and let the dry land appear,” and “let the earth bring forth herb” and “every green thing:” so that one must convict Jews also of not genuinely attending to the Scriptures. 5. For ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 365, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies. (HTML)
... proper to His essence, and is from Him, and in Him, as He said Himself, the creatures could not have come to be, except through Him. For as the light enlightens all things by its radiance, and without its radiance nothing would be illuminated, so also the Father, as by a hand, in the Word wrought all things, and without Him makes nothing. For instance, God said, as Moses relates, ‘Let there be light,’ and ‘Let the waters be gathered together,’ and ‘let the dry land appear,’ and ‘Let Us make man[Genesis 1:9];’ as also Holy David in the Psalm, ‘He spake and they were made; He commanded and they were created.’ And He spoke, not that, as in the case of men, some under-worker might hear, and learning the will of Him who spoke might go away and do it; for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 72, footnote 5 (Image)
Basil: Letters and Select Works
The Hexæmeron. (HTML)
Upon the gathering together of the waters. (HTML)
CCEL Footnote 1524 (In-Text, Margin)
2. “ And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear, and it was so.” And the water which was under the heaven gathered together unto one place; “And God called the dry land earth and the gathering together of the waters called He seas.”[Genesis 1:9-10] What trouble you have given me in my previous discourses by asking me why the earth was invisible, why all bodies are naturally endued with colour, and why all colour comes under the sense of sight. And, perhaps, my reason did not appear sufficient to you, when I said that the earth, without being naturally invisible, was so to us, because of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 26b, footnote 10 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book II (HTML)
Concerning the waters. (HTML)
Next, God bade the waters be gathered together into one mass[Genesis 1:9]. But when the Scrip ture speaks of one mass it evidently does not mean that they were gathered together into one place: for immediately it goes on to say, And the gatherings of the waters He called seas: but the words signify that the waters were separated off in a body from the earth into distinct groups. Thus the waters were gathered together into their special collections and the dry land was brought to view. And hence arose the two seas that surround ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 141, footnote 2 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Feast of the Nativity, VII. (HTML)
CCEL Footnote 823 (In-Text, Margin)
... have kissed my hand: what is my great iniquity and denial against the most High God822822 Ib. xxxi. 26–28.?” But what is the sun or what is the moon but elements of visible creation and material light: one of which is of greater brightness and the other of lesser light? For as it is now day time and now night time, so the Creator has constituted divers kinds of luminaries, although even before they were made there had been days without the sun and nights without the moon[Genesis 1:1-19]. But these were fashioned to serve in making man, that he who is an animal endowed with reason might be sure of the distinction of the months, the recurrence of the year, and the variety of the seasons, since through the unequal length of the ...