Early Church Fathers Scripture Index : Texts
Genesis 2:22
There are 19 footnotes for this reference.
Ante-Nicene Fathers, Volume 4, page 39, footnote 16 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
To His Wife. (HTML)
I (HTML)
Marriage Lawful, But Not Polygamy. (HTML)
We do not indeed forbid the union of man and woman, blest by God as the seminary of the human race, and devised for the replenishment of the earth and the furnishing of the world, and therefore permitted, yet singly. For Adam was the one husband of Eve, and Eve his one wife, one woman, one rib.[Genesis 2:21-22] We grant, that among our ancestors, and the patriarchs themselves, it was lawful not only to marry, but even to multiply wives. There were concubines, too, (in those days.) But although the Church did come in figuratively in the synagogue, yet (to interpret simply) it was necessary to institute (certain things) which should afterward deserve to be ...
Ante-Nicene Fathers, Volume 4, page 53, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Exhortation to Chastity. (HTML)
Unity of Marriage Taught by Its First Institution, and by the Apostle's Application of that Primal Type to Christ and the Church. (HTML)
CCEL Footnote 527 (In-Text, Margin)
For the laying down of the law of once marrying, the very origin of the human race is our authority; witnessing as it emphatically does what God constituted in the beginning for a type to be examined with care by posterity. For when He had moulded man, and had foreseen that a peer was necessary for him, He borrowed from his ribs one, and fashioned for him one woman;[Genesis 2:21-22] whereas, of course, neither the Artificer nor the material would have been insufficient (for the creation of more). There were more ribs in Adam, and hands that knew no weariness in God; but not more wives in the eye of God. And accordingly the man of God, Adam, and the woman of God, Eve, discharging mutually (the ...
Ante-Nicene Fathers, Volume 4, page 514, footnote 3 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book IV (HTML)
Chapter XXXVIII (HTML)
In the next place, as it is his object to slander our Scriptures, he ridicules the following statement: “And 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 rib, which He had taken from the man, made He a woman,”[Genesis 2:21-22] and so on; without quoting the words, which would give the hearer the impression that they are spoken with a figurative meaning. He would not even have it appear that the words were used allegorically, although he says afterwards, that “the more modest among Jews and Christians are ashamed of these things, and endeavour to give them somehow an ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 496, footnote 1 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the eternal happiness of the saints, the resurrection of the body, and the miracles of the early Church. (HTML)
Whether the Bodies of Women Shall Retain Their Own Sex in the Resurrection. (HTML)
CCEL Footnote 1636 (In-Text, Margin)
... was made of a rib taken from the side of the man while he slept; for it seemed fit that even then Christ and His Church should be foreshadowed in this event. For that sleep of the man was the death of Christ, whose side, as He hung lifeless upon the cross, was pierced with a spear, and there flowed from it blood and water, and these we know to be the sacraments by which the Church is “built up.” For Scripture used this very word, not saying “He formed” or “framed,” but “built her up into a woman;”[Genesis 2:22] whence also the apostle speaks of the edification of the body of Christ, which is the Church. The woman, therefore, is a creature of God even as the man; but by her creation from man unity is commended; and the manner of her creation ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 156, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
The Opinion Which Devises an Image of the Trinity in the Marriage of Male and Female, and in Their Offspring. (HTML)
... opinion, who lay it down that a trinity of the image of God in three persons, so far as regards human nature, can so be discovered as to be completed in the marriage of male and female and in their offspring; in that the man himself, as it were, indicates the person of the Father, but that which has so proceeded from him as to be born, that of the Son; and so the third person as of the Spirit, is, they say, the woman, who has so proceeded from the man as not herself to be either son or daughter,[Genesis 2:22] although it was by her conception that the offspring was born. For the Lord hath said of the Holy Spirit that He proceedeth from the Father, and yet he is not a son. In this erroneous opinion, then, the only point probably alleged, and indeed ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 158, footnote 2 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
Why This Opinion is to Be Rejected. (HTML)
... already made, and that Scripture had combined in a short and comprehensive statement, that of which it was going to explain afterwards more carefully, how it was done; and that therefore a son could not be mentioned, because no son was yet born? As if the Holy Spirit could not have comprehended this, too, in that brief statement, while about to narrate the birth of the son afterwards in its own place; as it narrated afterwards in its own place, that the woman was taken from the side of the man,[Genesis 2:22] and yet has not omitted here to name her.
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 162, footnote 5 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Doctrinal Treatises of St. Augustin (HTML)
On the Holy Trinity. (HTML)
After premising the difference between wisdom and knowledge, he points out a kind of trinity in that which is properly called knowledge; but one which, although we have reached in it the inner man, is not yet to be called the image of God. (HTML)
The Opinion of Those Who Have Thought that the Mind Was Signified by the Man, the Bodily Sense by the Woman. (HTML)
... entire soul they perceived to be a sort of excellent paradise, asserted that the man was the mind, but that the woman was the bodily sense. And according to this distribution, by which the man is assumed to be the mind, but the woman the bodily sense, all things seem aptly to agree together if they are handled with due attention: unless that it is written, that in all the beasts and flying things there was not found for man an helpmate like to himself; and then the woman was made out of his side.[Genesis 2:20-22] And on this account I, for my part, have not thought that the bodily sense should be taken for the woman, which we see to be common to our selves and to the beasts; but I have desired to find something which the beasts had not; and I have rather ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 399, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 1 (HTML)
CCEL Footnote 1934 (In-Text, Margin)
... great and natural good, the power also of friendship; on this account God willed to create all men out of one, in order that they might be held in their society not only by likeness of kind, but also by bond of kindred. Therefore the first natural bond of human society is man and wife. Nor did God create these each by himself, and join them together as alien by birth: but He created the one out of the other, setting a sign also of the power of the union in the side, whence she was drawn, was formed.[Genesis 2:21-22] For they are joined one to another side by side, who walk together, and look together whither they walk. Then follows the connexion of fellowship in children, which is the one alone worthy fruit, not of the union of male and female, but of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 179, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus quotes passages to show that the Apostle Paul abandoned belief in the incarnation, to which he earlier held. Augustin shows that the apostle was consistent with himself in the utterances quoted. (HTML)
CCEL Footnote 384 (In-Text, Margin)
... an inference from this doctrine: "Now, if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead?" Our professed believer in Paul believes nothing of all this. He denies that Jesus was born of the seed of David, that He was made of a woman (by the word woman is not meant a wife in the common sense of the word, but merely one of the female sex, as in the book of Genesis, where it is said that God made a woman before she was brought to Adam[Genesis 2:22]); he denies His death, His burial, and His resurrection. He holds that Christ had not a mortal body, and therefore could not really die; and that the marks of His wounds which He showed to His disciples when He appeared to them alive after His ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 251, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
Marriage Existed Before Sin Was Committed. How God’s Blessing Operated in Our First Parents. (HTML)
CCEL Footnote 2027 (In-Text, Margin)
... mother. This, however, men refuse to believe, because it has not been verified in the actual condition of our mortal state. Nature, having been vitiated by sin, has never experienced an instance of that primeval purity. But we speak to faithful men, who have learnt to believe the inspired Scriptures, even though no examples are adduced of actual reality. For how could I now possibly prove that a man was made of the dust, without any parents, and a wife formed for him out of his own side?[Genesis 2:22] And yet faith takes on trust what the eye no longer discovers.
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 287, footnote 1 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
Book II (HTML)
Eve’s Name Means Life, and is a Great Sacrament of the Church. (HTML)
CCEL Footnote 2218 (In-Text, Margin)
Now, observe the rest of the passage in which he thinks he finds, to our prejudice, what is consonant with the above-quoted title. “God,” says he, “who had framed Adam out of the dust of the ground, formed Eve out of his rib,[Genesis 2:22-23] and said, She shall be called Life, because she is the mother of all who live.” Well now, it is not so written. But what matters that to us? For it constantly happens that our memory fails in verbal accuracy, while the sense is still maintained. Nor was it God, but her husband, who gave Eve her name, which should signify Life; for thus it is written: “And Adam called his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 135, footnote 7 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
The Harmony of the Gospels. (HTML)
Book II (HTML)
Of the Raising of the Daughter of the Ruler of the Synagogue, and of the Woman Who Touched the Hem of His Garment; Of the Question, Also, as to Whether the Order in Which These Incidents are Narrated Exhibits Any Contradiction in Any of the Writers by Whom They are Reported; And in Particular, of the Words in Which the Ruler of the Synagogue Addressed His Request to the Lord. (HTML)
CCEL Footnote 954 (In-Text, Margin)
... Matthew’s Gospel contain the reading, “For the woman is not dead, but sleepeth,” while Mark and Luke certify that she was a damsel of the age of twelve years, we may suppose that Matthew has followed the Hebrew mode of speech here. For in other passages of Scripture, as well as here, it is found that not only those who had already known a man, but all females in general, including untouched virgins, are called women. That is the case, for instance, where it is written of Eve, “He made it into a woman;”[Genesis 2:22] and again, in the book of Numbers, where the women who have not known a man by lying with him, that is to say, the virgins, are ordered to be saved from being put to death. Adopting the same phraseology, Paul, too, says of Christ Himself, that He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 252, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Of the agreement of the evangelists Matthew and Luke in the generations of the Lord. (HTML)
CCEL Footnote 1743 (In-Text, Margin)
... “that He was born of the Holy Ghost and the Virgin Mary.” For as a vir gin she conceived Him, as a virgin brought Him forth, and a virgin she continued; but all females they called “women,” by a peculiarity of the Hebrew tongue. Hear a most plain example of this. The first woman whom God made, having taken her out of the side of a man, was called a woman before she “knew” her husband, which we are told was not till after they went out of Paradise, for the Scripture saith, “He made her a woman.”[Genesis 2:22]
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 261, footnote 6 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Of the words of St. Matthew’s Gospel, Chap. iii. 13, 'Then Jesus cometh from Galilee to the Jordan unto John, to be baptized of him.' Concerning the Trinity. (HTML)
CCEL Footnote 1848 (In-Text, Margin)
... I am not speaking to persons without instruction. The Scripture saith both, both “of a virgin,” and “of a woman.” Where saith it, “of a virgin? Behold, a virgin shall conceive, and bear a Son.” And “of a woman,” as you have just heard; here there is no contradiction. For the peculiarity of the Hebrew tongue gives the name of “women” not to such as have lost their virgin estate, but to females generally. You have a plain passage in Genesis, when Eve herself was first made, “He made her a woman.”[Genesis 2:22] Scripture also in another place saith, that God ordered “the women ” to be separated “which had not known man by lying with him.” This then ought now to be well established, and should not detain us, that so we may be able to explain, by the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 434, footnote 9 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIX. 31–42, and XX. 1-9. (HTML)
CCEL Footnote 1913 (In-Text, Margin)
... entrance to the life which is the true life. That blood was shed for the remission of sins; that water it is that makes up the health-giving cup, and supplies at once the laver of baptism and water for drinking. This was announced beforehand, when Noah was commanded to make a door in the side of the ark, whereby the animals might enter which were not destined to perish in the flood, and by which the Church was prefigured. Because of this, the first woman was formed from the side of the man when asleep,[Genesis 2:22] and was called Life, and the mother of all living. Truly it pointed to a great good, prior to the great evil of the transgression (in the guise of one thus lying asleep). This second Adam bowed His head and fell asleep on the cross, that a spouse ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 31, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VIII (HTML)
CCEL Footnote 311 (In-Text, Margin)
... be no creature that will not be put under Him, under whom the pre-eminent spirits, that I may so speak, are put. But whence shall we prove that sheep can be interpreted even, not of men, but of the blessed spirits of the angelical creatures on high? May we from the Lord’s saying that He had left ninety and nine sheep in the mountains, that is, in the higher regions, and had come down for one? For if we take the one lost sheep to be the human soul in Adam, since Eve even was made out of his side,[Genesis 2:21-22] for the spiritual handling and consideration of all which things this is not the time, it remains that, by the ninety and nine left in the mountains, spirits not human, but angelical, should be meant. For as regards the oxen, this sentence is easily ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 607, footnote 4 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXXVII (HTML)
CCEL Footnote 5521 (In-Text, Margin)
... Lord’s was. Look unto Him, who went before thee: for if thou heedest not Him, “it is lost labour for thee to rise before dawn.” When was He raised? When He had died. Hope therefore for thine uplifting after thy death: have hope in the resurrection of the dead, because He rose again and ascended. But where did He sleep? On the Cross. When He slept on the Cross, He bore a sign, yea, He fulfilled what had been signified in Adam: for when Adam was asleep, a rib was drawn from him and Eve was created;[Genesis 2:21-22] so also while the Lord slept on the Cross, His side was transfixed with a spear, and the Sacraments flowed forth, whence the Church was born. For the Church the Lord’s Bride was created from His side, as Eve was created from the side of Adam. But as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 86, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
From Epiphanius, Bishop of Salamis, in Cyprus, to John, Bishop of Jerusalem. (HTML)
CCEL Footnote 1267 (In-Text, Margin)
... is speaking of human bodies.” If this is so, how is it that before the coats of skins, and the disobedience, and the fall from paradise, Adam speaks not in an allegory, but literally, thus: “This is now bone of my bones and flesh of my flesh;” or what is the ground of the divine narrative, “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 rib which the Lord God had taken from man, made He a woman”[Genesis 2:21-22] for him? Or what bodies can Adam and Eve have covered with fig-leaves after eating of the forbidden tree? Who can patiently listen to the perilous arguments of Origen when he denies the resurrection of this flesh, as he most clearly does in his book ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 234, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ageruchia. (HTML)
CCEL Footnote 3269 (In-Text, Margin)
12. The creation of the first man should teach us to reject more marriages than one. There was but one Adam and but one Eve; in fact the woman was fashioned from a rib of Adam.[Genesis 2:21-22] Thus divided they were subsequently joined together in marriage; in the words of scripture “the twain shall be one flesh,” not two or three. “Therefore shall a man leave his father and his mother, and shall cleave unto his wife.” Certainly it is not said “to his wives.” Paul in explaining the passage refers it to Christ and the church; making the first Adam a monogamist in the flesh and the second a ...