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  • PARALLEL HISTORY BIBLE - Genesis 6:22


    CHAPTERS: Genesis 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22

    TEXT: BIB   |   AUDIO: MISLR - MISC - DAVIS   |   VIDEO: BIB - COMM


    ENGLISH - HISTORY - INTERNATIONAL - FACEBOOK - GR FORUMS - GODRULES ON YOUTUBE

    HELPS: KJS - KJV - ASV - DBY - DOU - WBS - YLT - HEB - BBE - WEB - NAS - SEV - TSK - CRK - WES - MHC - GILL - JFB

    LXX- Greek Septuagint - Genesis 6:22

    και 2532 εποιησεν 4160 5656 νωε 3575 παντα 3956 οσα 3745 ενετειλατο 1781 5662 αυτω 846 κυριος 2962 ο 3588 3739 θεος 2316 ουτως 3779 εποιησεν 4160 5656

    Douay Rheims Bible

    And Noe did all things which God commanded him.

    King James Bible - Genesis 6:22

    Thus did Noah; according to all that God commanded him, so did he.

    World English Bible

    Thus Noah did. According to all that God commanded him, so he did.

    Early Church Father Links

    Npnf-103 iv.iii.xxiii Pg 3, Npnf-103 iv.iii.xxiii Pg 3

    World Wide Bible Resources


    Genesis 6:22

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 viii.vi.xxix Pg 2
    Ex. xxv.

    And again: “And thou shalt erect the tabernacle according to the pattern of all the instruments thereof, even so shalt thou make it.”2575

    2575


    Anf-01 viii.iv.lxxv Pg 2
    Ex. xxiii. 20, 21.

    Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231

    2231


    Anf-03 iv.ix.ix Pg 54
    Ex. xxiii. 20, 21.

    For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298

    1298


    Anf-03 v.iv.iv.xvi Pg 10
    Ex. xxiii. 20, 21.

    He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321

    3321 Officium prophetæ.

    while announcing the will of God; but Joshua also (Jesus), because it was a type3322

    3322 Sacramentum.

    of His own future name. Often3323

    3323 Identidem.

    did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324

    3324 Reliquus ordo.

    In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325

    3325 Obduximus.

    I claim for myself Christ; I maintain for myself Jesus.


    Anf-01 viii.vi.xxix Pg 2
    Ex. xxv.

    And again: “And thou shalt erect the tabernacle according to the pattern of all the instruments thereof, even so shalt thou make it.”2575

    2575


    Anf-01 ix.iii.xxv Pg 16
    Ex. xxv. 31, etc.

    too, which had seven3164

    3164


    Anf-01 viii.vi.xxix Pg 2
    Ex. xxv.

    And again: “And thou shalt erect the tabernacle according to the pattern of all the instruments thereof, even so shalt thou make it.”2575

    2575


    Anf-01 ix.iii.xxv Pg 16
    Ex. xxv. 31, etc.

    too, which had seven3164

    3164


    ecf03Oz8z9:24


    Anf-01 viii.iv.lxxv Pg 2
    Ex. xxiii. 20, 21.

    Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231

    2231


    Anf-03 iv.ix.ix Pg 54
    Ex. xxiii. 20, 21.

    For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298

    1298


    Anf-03 v.iv.iv.xvi Pg 10
    Ex. xxiii. 20, 21.

    He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321

    3321 Officium prophetæ.

    while announcing the will of God; but Joshua also (Jesus), because it was a type3322

    3322 Sacramentum.

    of His own future name. Often3323

    3323 Identidem.

    did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324

    3324 Reliquus ordo.

    In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325

    3325 Obduximus.

    I claim for myself Christ; I maintain for myself Jesus.


    Anf-01 viii.vi.xxix Pg 2
    Ex. xxv.

    And again: “And thou shalt erect the tabernacle according to the pattern of all the instruments thereof, even so shalt thou make it.”2575

    2575


    Anf-01 ix.iii.xxv Pg 16
    Ex. xxv. 31, etc.

    too, which had seven3164

    3164


    Anf-02 vi.iv.ii.xii Pg 2.1


    Anf-03 v.v.xxv Pg 8
    Gen. i. 31.

    while the former, according to Hermogenes, is regarded as the origin and cause of all evils. Lastly, if the one is Earth because the other is, why also is the one not Matter as the other is? Indeed, by this rule both the heaven and all creatures ought to have had the names of Earth and Matter, since they all consist of Matter. I have said enough touching the designation Earth, by which he will have it that Matter is understood. This, as everybody knows, is the name of one of the elements; for so we are taught by nature first, and afterwards by Scripture, except it be that credence must be given to that Silenus who talked so confidently in the presence of king Midas of another world, according to the account of Theopompus. But the same author informs us that there are also several gods.


    Anf-01 viii.iv.lxxv Pg 2
    Ex. xxiii. 20, 21.

    Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231

    2231


    Anf-03 iv.ix.ix Pg 54
    Ex. xxiii. 20, 21.

    For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298

    1298


    Anf-03 v.iv.iv.xvi Pg 10
    Ex. xxiii. 20, 21.

    He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321

    3321 Officium prophetæ.

    while announcing the will of God; but Joshua also (Jesus), because it was a type3322

    3322 Sacramentum.

    of His own future name. Often3323

    3323 Identidem.

    did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324

    3324 Reliquus ordo.

    In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325

    3325 Obduximus.

    I claim for myself Christ; I maintain for myself Jesus.


    Anf-01 vi.ii.x Pg 3
    Deut. iv. 1.

    Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577

    1577 Literally, “in spirit.”

    <index subject1="Swine not allowed as food to Israel" title="143" id="vi.ii.x-p4.1"/>For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. <index subject1="Birds, not allowed as food to Israel" title="143" id="vi.ii.x-p4.2"/>“Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578

    1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek.

    So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. <index subject1="Fish, Israel may not eat, spiritual significance of" title="143" id="vi.ii.x-p5.1"/>“And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579

    1579 Cod. Sin. has, “condemned already.”

    to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580


    Npnf-201 iii.xiii.xiii Pg 9


    Npnf-201 iv.vii.xviii Pg 37


    Anf-01 ii.ii.vii Pg 3
    Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

    <index subject1="Jonah" title="7" id="ii.ii.vii-p3.4"/>Jonah proclaimed destruction to the Ninevites;37

    37


    Anf-01 vii.ii.iv Pg 3
    [See Grabe, apud Routh, 1. 29.]

    [Testimony is borne to these things in writing by Papias, an ancient man, who was a hearer of John and a friend of Polycarp, in the fourth of his books; for five books were composed by him. And he added, saying, “Now these things are credible to believers. <index subject1="Judas" title="154" id="vii.ii.iv-p3.1"/>And Judas the traitor,” says he, “not believing, and asking, ‘How shall such growths be accomplished by the Lord?’ the Lord said, ‘They shall see who shall come to them.’ These, then, are the times mentioned by the prophet Isaiah: ‘And the wolf shall lie down with the lamb,’ etc. (Isa. xi. 6 ff.).”]


    Anf-03 v.v.xi Pg 20
    Isa. xi. 6.

    when the Father shall have put beneath the feet of His Son His enemies,6245

    6245


    Anf-03 v.iv.v.xxiv Pg 45
    Isa. xi. 8, 9.

    And, indeed, we are aware (without doing violence to the literal sense of the passage, since even these noxious animals have actually been unable to do hurt where there has been faith) that under the figure of scorpions and serpents are portended evil spirits, whose very prince is described4457

    4457 Deputetur.

    by the name of serpent, dragon, and every other most conspicuous beast in the power of the Creator.4458

    4458 Penes Creatorem.

    This power the Creator conferred first of all upon His Christ, even as the ninetieth Psalm says to Him: “Upon the asp and the basilisk shalt Thou tread; the lion and the dragon shalt Thou trample under foot.”4459

    4459


    Anf-01 ii.ii.vii Pg 3
    Gen. vii.; 1 Pet. iii. 20; 2 Pet. ii. 5.

    <index subject1="Jonah" title="7" id="ii.ii.vii-p3.4"/>Jonah proclaimed destruction to the Ninevites;37

    37


    Anf-03 iv.ix.iii Pg 3
    See Gen. xii.–xv. compared with xvii. and Rom. iv.

    nor yet did he observe the Sabbath. For he had “accepted”1163

    1163


    Anf-03 iv.ix.iii Pg 5
    There is, if the text be genuine, some confusion here.  Melchizedek does not appear to have been, in any sense, “subsequent” to Abraham, for he probably was senior to him; and, moreover, Abraham does not appear to have been “already circumcised” carnally when Melchizedek met him. Comp. Gen. xiv. with Gen. xvii.

    “But again,” (you say) “the son of Moses would upon one occasion have been choked by an angel, if Zipporah,1165

    1165


    Anf-01 vi.ii.xi Pg 11
    Ps. i. 3–6.

    Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time: then He declares, I will recompense them. But now He saith,1601

    1601 Cod. Sin. has, “what meaneth?”

    “Their leaves shall not fade.” This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, “And the land of Jacob shall be extolled above every land.”1602

    1602


    Anf-01 viii.ii.xl Pg 3
    Ps. i., Ps. ii.


    Anf-02 vi.iv.ii.xv Pg 25.1


    Anf-02 vi.iii.iii.xii Pg 14.1


    Anf-02 vi.iii.iii.xii Pg 5.1


    Anf-02 vi.iv.iv.xvi Pg 19.1


    Anf-01 viii.iv.xxiv Pg 2
    Josh. v. 2; Isa. xxvi. 2, 3.

    that they may be a righteous nation, a people keeping faith, holding to the truth, and maintaining peace. Come then with me, all who fear God, who wish to see the good of Jerusalem. Come, let us go to the light of the Lord; for He has liberated His people, the house of Jacob. Come, all nations; let us gather ourselves together at Jerusalem, no longer plagued by war for the sins of her people. ‘For I was manifest to them that sought Me not; I was found of them that asked not for Me;’2007

    2007


    Anf-03 iv.ix.ix Pg 48
    See Josh. v. 2–9, especially in LXX. Comp. the margin in the Eng. ver. in ver. 2, “flint knives,” and Wordsworth in loc., who refers to Ex. iv. 25, for which see ch. iii. above.

    (that is, with Christ’s precepts, for Christ is in many ways and figures predicted as a rock1292

    1292


    Anf-03 iv.ix.ix Pg 48
    See Josh. v. 2–9, especially in LXX. Comp. the margin in the Eng. ver. in ver. 2, “flint knives,” and Wordsworth in loc., who refers to Ex. iv. 25, for which see ch. iii. above.

    (that is, with Christ’s precepts, for Christ is in many ways and figures predicted as a rock1292

    1292


    Anf-01 viii.iv.lxxv Pg 2
    Ex. xxiii. 20, 21.

    Now understand that He who led your fathers into the land is called by this name Jesus, and first called Auses2231

    2231


    Anf-03 iv.ix.ix Pg 54
    Ex. xxiii. 20, 21.

    For Joshua was to introduce the people into the land of promise, not Moses. Now He called him an “angel,” on account of the magnitude of the mighty deeds which he was to achieve (which mighty deeds Joshua the son of Nun did, and you yourselves read), and on account of his office of prophet announcing (to wit) the divine will; just as withal the Spirit, speaking in the person of the Father, calls the forerunner of Christ, John, a future “angel,” through the prophet: “Behold, I send mine angel before Thy”—that is, Christ’s—“face, who shall prepare Thy way before Thee.”1298

    1298


    Anf-03 v.iv.iv.xvi Pg 10
    Ex. xxiii. 20, 21.

    He called him an angel indeed, because of the greatness of the powers which he was to exercise, and because of his prophetic office,3321

    3321 Officium prophetæ.

    while announcing the will of God; but Joshua also (Jesus), because it was a type3322

    3322 Sacramentum.

    of His own future name. Often3323

    3323 Identidem.

    did He confirm that name of His which He had thus conferred upon (His servant); because it was not the name of angel, nor Oshea, but Joshua (Jesus), which He had commanded him to bear as his usual appellation for the time to come. Since, therefore, both these names are suitable to the Christ of the Creator, they are proportionately unsuitable to the non-Creator’s Christ; and so indeed is all the rest of (our Christ’s) destined course.3324

    3324 Reliquus ordo.

    In short, there must now for the future be made between us that certain and equitable rule, necessary to both sides, which shall determine that there ought to be absolutely nothing at all in common between the Christ of the other god and the Creator’s Christ. For you will have as great a necessity to maintain their diversity as we have to resist it, inasmuch as you will be as unable to show that the Christ of the other god has come, until you have proved him to be a far different being from the Creator’s Christ, as we, to claim Him (who has come) as the Creator’s, until we have shown Him to be such a one as the Creator has appointed. Now respecting their names, such is our conclusion against (Marcion).3325

    3325 Obduximus.

    I claim for myself Christ; I maintain for myself Jesus.


    Anf-01 vi.ii.x Pg 3
    Deut. iv. 1.

    Is there then not a command of God they should not eat [these things]? There is, but Moses spoke with a spiritual reference.1577

    1577 Literally, “in spirit.”

    <index subject1="Swine not allowed as food to Israel" title="143" id="vi.ii.x-p4.1"/>For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognize its master; but when hungry it cries out, and on receiving food is quiet again. <index subject1="Birds, not allowed as food to Israel" title="143" id="vi.ii.x-p4.2"/>“Neither shalt thou eat,” says he “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.”1578

    1578 Cod. Sin. inserts, “and gaze about for some way of escape on account of their greediness, even as these birds alone do not procure food for themselves (by labour), but sitting idle, seek to devour the flesh of others.” The text as above seems preferable: Hilgenfeld, however, follows the Greek.

    So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. <index subject1="Fish, Israel may not eat, spiritual significance of" title="143" id="vi.ii.x-p5.1"/>“And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttlefish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned1579

    1579 Cod. Sin. has, “condemned already.”

    to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shall not,” he says, “eat the hare.” Wherefore? “Thou shall not be a corrupter of boys, nor like unto such.”1580


    Npnf-201 iii.xiii.xiii Pg 9


    Npnf-201 iv.vii.xviii Pg 37


    Anf-01 ix.iii.xxv Pg 18
    Ex. xxvi. 1.

    as being ten, declaring these a type of the ten Æons; but they have forgotten to count the coverings of skin, which were eleven3166

    3166


    Anf-01 ix.ii.xix Pg 7
    Or, rather, perhaps “curtains.” Ex. xxvi. 1.

    of the tabernacle constructed by Moses, being composed of fine linen, and blue, and purple, and scarlet, pointed to the same image. Moreover, they maintain that the long robe of the priest falling over his feet, as being adorned with four rows of precious stones,2884

    2884


    Anf-01 ix.ii.xix Pg 17
    Ex. xxvi. 1, Ex. xxxvi. 8.

    of the tabernacle, and the columns of ten cubits2893

    2893 Ex. xxxvi. 21.

    [high], and the ten sons of Jacob who were at first sent into Egypt to buy corn,2894

    2894


    Treasury of Scriptural Knowledge, Chapter 6

    VERSE 	(22) - 

    Ge 7:5,9,16; 17:23 Ex 40:16,19,21,23,25,27,32 De 12:32 Mt 7:24-27


    PARALLEL VERSE BIBLE

    God Rules.NET