Genesis 1
Old Testament · Brenton Septuagint with Greek parallel
Genesis chapter 1 is given here in full, verse by verse, in Sir Lancelot Brenton's classic English translation of the Septuagint (LXX), with the Greek text of the Septuagint set beneath each verse. The text follows the Septuagint tradition received throughout the Orthodox Church.
44 patristic excerpts are attached to this chapter, from 4 Fathers — Saint Methodius of Olympus, Saint Gregory of Nyssa, Saint Basil the Great, and Julius Africanus. The translator's notes for this chapter (13) follow the text.
Genesis 1
1In the beginning God made the heaven and the earth.ἘΝ ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.
2But the earth was unsightly and unfurnished, and darkness was over the deep, and the Spirit of God moved over the water.Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος, καὶ σκότος ἐπάνω τῆς ἀβύσσου· καὶ πνεῦμα Θεοῦ ἐπεφέρετο ἐπάνω τοῦ ὕδατος.
3And God said, Let there be light, and there was light.Καὶ εἶπεν ὁ Θεὸς, γενηθήτω φῶς· καὶ ἐγένετο φῶς.
4And God saw the light that it was good, and God divided between the light *and the darkness.Καὶ εἶδεν ὁ Θεὸς τὸ φῶς, ὅτι καλόν· καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ φωτὸς, καὶ ἀνὰ μέσον τοῦ σκότους.
5And God called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.Καὶ ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσε νύκτα. Καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα μία.
6And God said, Let there be a firmament in the midst of the water, and let it be a division between water and water, and it was so.Καὶ εἶπεν ὁ Θεὸς, γενηθήτω στερέωμα ἐν μέσῳ τοῦ ὕδατος· καὶ ἔστω διαχωρίζον ἀνὰ μέσον ὕδατος καὶ ὕδατος· καὶ ἐγένετο οὕτως.
7And God made the firmament, and God divided between the water which was under the firmament and the water which was above the firmament.Καὶ ἐποίησεν ὁ Θεὸς τὸ στερέωμα· καὶ διεχώρισεν ὁ Θεὸς ἀνὰ μέσον τοῦ ὕδατος, ὃ ἦν ὑποκάτω τοῦ στερεώματος, καὶ ἀνὰ μέσον τοῦ ὕδατος, τοῦ ἐπάνω τοῦ στερεώματος.
8And God called the firmament Heaven, and God saw that it was good, and there was evening and there was morning, the second day.Καὶ ἐκάλεσεν ὁ Θεὸς τὸ στερέωμα οὐρανόν· καὶ εἶδεν ὁ Θεὸς ὅτι καλόν· καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα δευτέρα.
9And God said, Let the water which is under the heaven be collected into one † place, and let the dry land appear, and it was so. And the water which was under the heaven was collected into its places, ‡ and the dry land appeared.Καὶ εἶπεν ὁ Θεὸς, συναχθήτω τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά· καὶ ἐγένετο οὕτως· καὶ συνήχθη τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν, καὶ ὤφθη ἡ ξηρά.
10And God called the dry land Earth, and the § gatherings of the waters he called Seas, and God saw that it was good.Καὶ ἐκάλεσεν ὁ Θεὸς τὴν ξηρὰν, γῆν· καὶ τὰ συστήματα τῶν ὑδάτων ἐκάλεσε θαλάσσας· καὶ εἶδεν ὁ Θεὸς ὅτι καλόν.
11And God said, Let the earth bring forth the herb of grass ** bearing seed according to its kind †† and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and it was so.Καὶ εἶπεν ὁ Θεὸς, βλαστησάτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθʼ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς· καὶ ἐγένετο οὕτως.
12And the earth brought forth the herb of grass bearing seed according to its kind and according to its likeness, and the fruit tree bearing fruit whose seed is in it, according to its kind on the earth, and God saw that it was good.Καὶ ἐξήνεγκεν ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθʼ ὁμοιότητα, καὶ ξύλον κάρπιμον ποιοῦν καρπὸν, οὗ τὸ σπέρμα αὐτοῦ ἐν αὐτῷ κατὰ γένος ἐπὶ τῆς γῆς· καὶ εἶδεν ὁ Θεὸς ὅτι καλόν.
13And there was evening and there was morning, the third day.Καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα τρίτη.
14And God said, Let there be lights in the firmament of the heaven ‡‡ to give light upon the earth, to divide between day and night, and let them be for signs and for seasons and for days and for years.Καὶ εἶπεν ὁ Θεὸς, γενηθήτωσαν φωστῆρες ἐν τῷ στερεώματι τοῦ οὐρανοῦ εἰς φαῦσιν ἐπὶ τῆς γῆς, τοῦ διαχωρίζειν ἀνὰ μέσον τῆς ἡμέρας καὶ ἀνὰ μέσον τῆς νυκτός· καὶ ἔστωσαν εἰς σημεῖα, καὶ εἰς καιροὺς, καὶ εἰς ἡμέρας, καὶ εἰς ἐνιαυτούς.
15And let them be for light in the firmament of the heaven, so as to shine upon the earth, and it was so.Καὶ ἔστωσαν εἰς φαῦσιν ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς· καὶ ἐγένετο οὕτως.
16And God made the two great lights, the greater light for regulating the day and the lesser light for regulating the night, the stars also.Καὶ ἐποίησεν ὁ Θεὸς τοὺς δύο φωστῆρας τοὺς μεγάλους· τὸν φωστῆρα τὸν μέγαν εἰς ἀρχὰς τῆς ἡμέρας, καὶ τὸν φωστῆρα τὸν ἐλάσσω εἰς ἀρχὰς τῆς νυκτὸς, καὶ τοὺς ἀστέρας.
17And God placed them in the firmament of the heaven, so as to shine upon the earth,Καὶ ἔθετο αὐτοὺς ὁ Θεὸς ἐν τῷ στερεώματι τοῦ οὐρανοῦ, ὥστε φαίνειν ἐπὶ τῆς γῆς,
18and to regulate day and night, and to divide between the light and the darkness. And God saw that it was good.καὶ ἄρχειν τῆς ἡμέρας καὶ τῆς νυκτὸς, καὶ διαχωρίζειν ἀνὰ μέσον τοῦ φωτὸς, καὶ ἀνὰ μέσον τοῦ σκότους· καὶ εἶδεν ὁ Θεὸς ὅτι καλόν.
19And there was evening and there was morning, the fourth day.Καὶ ἐγένετο ἑσπέρα καὶ ἐγένετο πρωῒ, ἡμέρα τετάρτη.
20And God said, Let the waters bring forth reptiles §§ having life, and winged creatures flying above the earth in the firmament of heaven, and it was so.Καὶ εἶπεν ὁ Θεὸς, ἐξαγαγέτω τὰ ὕδατα ἑρπετὰ ψυχῶν ζωσῶν, καὶ πετεινὰ πετόμενα ἐπὶ τῆς γῆς κατὰ τὸ στερέωμα τοῦ οὐρανοῦ· καὶ ἐγένετο οὕτως.
21And God made great *** whales, and ††† every living reptile, which the waters brought forth according to their kinds, and every creature that flies with wings according to its kind, and God saw that they were good.Καὶ ἐποίησεν ὁ Θεὸς τὰ κήτη τὰ μεγάλα, καὶ πᾶσαν ψυχὴν ζώων ἑρπετῶν, ἃ ἐξήγαγε τὰ ὕδατα κατὰ γένη αὐτῶν, καὶ πᾶν πετεινὸν πτερωτὸν κατὰ γένος· καὶ εἶδεν ὁ Θεὸς ὅτι καλά.
22And God blessed them saying, Increase and multiply and fill the waters in the seas, and let the creatures that fly be multiplied on the earth.Καὶ εὐλόγησεν αὐτὰ ὁ Θεὸς, λέγων, αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὰ ὕδατα ἐν ταῖς θαλάσσαις, καὶ τὰ πετεινὰ πληθυνέσθωσαν ἐπὶ τῆς γῆς.
23And there was evening and there was morning, the fifth day.Καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα πέμπτη.
24And God said, Let the earth bring forth the living ‡‡‡ creature according to its kind, quadrupeds and reptiles and wild beasts of the earth according to their kind, and it was so.Καὶ εἶπεν ὁ Θεὸς, ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν κατὰ γένος, τετράποδα, καὶ ἑρπετὰ, καὶ θηρία τῆς γῆς κατὰ γένος· καὶ ἐγένετο οὕτως.
25And God made the wild beasts of the earth according to their kind, and cattle according to their kind, and all the reptiles of the earth according to their kind, and God saw that they were good.Καὶ ἐποίησεν ὁ Θεὸς τὰ θηρία τῆς γῆς κατὰ γένος, καὶ τὰ κτήνη κατὰ γένος αὐτῶν, καὶ πάντα τὰ ἑρπετὰ τῆς γῆς κατὰ γένος· καὶ εἶδεν ὁ Θεὸς ὅτι καλά.
26And God said, Let us make man according to our image and likeness, and let them have dominion over the fish of the sea, and over the flying creatures of heaven, and over the cattle and all the earth, and over all the reptiles that creep on the earth.Καὶ εἶπεν ὁ Θεός, Ποιήσωμεν ἄνθρωπον κατʼ εἰκόνα ἡμετέραν καὶ καθʼ ὁμοίωσιν· καὶ ἀρχέτωσαν τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ τῶν κτηνῶν, καὶ πάσης τῆς γῆς, καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς.
27And God made man, according to the image of God ✡ he made him, male and female he made them.Καὶ ἐποιήσεν ὁ Θεὸς τὸν ἄνθρωπον· κατʼ εἰκόνα Θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς.
28And God blessed them, saying, Increase and multiply, and fill the earth and subdue it, and have dominion over the fish of the seas and flying creatures of heaven, and all the cattle and all the earth, and all the reptiles that creep on the earth.Καὶ εὐλόγησεν αὐτοὺς ὁ Θεὸς, λέγων, αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν, καὶ κατακυριεύσατε αὐτῆς· καὶ ἄρχετε τῶν ἰχθύων τῆς θαλάσσης, καὶ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ πάντων τῶν κτηνῶν, καὶ πάσης τῆς γῆς, καὶ πάντων τῶν ἑρπετῶν τῶν ἑρπόντων ἐπὶ τῆς γῆς.
29And God said, Behold I have given to you every seed-bearing herb sowing seed which is upon all the earth, and every tree which has in itself the fruit of seed that is sown, to you it shall be for food.Καὶ εἶπεν ὁ Θεός, Ἰδοὺ δέδωκα ὑμῖν πάντα χόρτον σπόριμον σπεῖρον σπέρμα, ὅ ἐστιν ἐπάνω πάσης τῆς γῆς· καὶ πᾶν ξύλον, ὃ ἔχει ἐν ἑαυτῷ καρπὸν σπέρματος σπορίμου, ὑμῖν ἔσται εἰς βρῶσιν,
30And to all the wild beasts of the earth, and to all the flying creatures of heaven, and to every reptile creeping on the earth, which has in itself the §§§ breath of life, even every green plant for food; and it was so.καὶ πᾶσι τοῖς θηρίοις τῆς γῆς, καὶ πᾶσι τοῖς πετεινοῖς τοῦ οὐρανοῦ, καὶ παντὶ ἑρπετῷ ἕρποντι ἐπὶ τῆς γῆς, ὃ ἔχει ἐν ἑαυτῷ ψυχὴν ζωῆς, καὶ πάντα χόρτον χλωρὸν εἰς βρῶσιν· καὶ ἐγένετο οὕτως.
31And God saw all the things that he had made, and, behold, they were very good. And there was evening and there was morning, the sixth day.Καὶ εἶδεν ὁ Θεὸς τὰ πάντα, ὅσα ἐποίησε, καὶ ἰδοὺ καλὰ λίαν· καὶ ἐγένετο ἑσπέρα, καὶ ἐγένετο πρωῒ, ἡμέρα ἕκτη.
Translator's Notes
These notes come from the printed edition of Sir Lancelot Brenton's classic English translation of the Septuagint (LXX), and record where the Greek differs from the English rendering or admits more than one reading.
- v. 4*Gr. and between the darkness. Hebraism.
- v. 9†Gr. meeting
- v. 9‡Gr. their meetings
- v. 10§Gr. systems.
- v. 11**Gr. sowing.
- v. 11††Gr. λ Alex. + εἰς ὁμοιότητα.
- v. 14‡‡Gr. for light or shining.
- v. 20§§lit, of living souls
- v. 21***Or, probably any large fish, or marine animals, whether cetaceous or not.
- v. 21†††Gr. every soul of living reptiles.
- v. 24‡‡‡Gr. soul.
- v. 27✡Matt 19:4
- v. 30§§§Gr. soul.
The Fathers on Genesis 1
Saint Methodius of Olympus, Saint Gregory of Nyssa, Saint Basil the Great, and Julius Africanus comment on this chapter. Each excerpt below is drawn from the full text held in the Fathers Library; follow the link on any entry to read the whole work.
On Genesis 1:1Saint Methodius of OlympusExtracts from the Work on Things Created. I. This selection is made, by way of compendium or synopsis, from the work of the holy martyr and bishop Methodius, concerning things created. The passage, “Give not that which is holy unto the dogs, neither cast ye your pearls before swine,” is explained by Origen as signifying that the pearls are the more mystical…
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On Genesis 1:1, 26–27Saint Gregory of Nyssa386On the Making of Man. ———————————— If we had to honour with rewards of money those who excel in virtue, the whole world of money, as Solomon says, would seem but small to be made equal to your virtue in the balance. Since, however, the debt of gratitude du…
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On Genesis 1:1, 26–27Saint Gregory of NyssaI. Wherein is a partial inquiry into the nature of the world, and a more minute exposition of the things which preceded the genesis of man 1. “This is the book of the generation of heaven and earth,” saith the Scripture, when all that is seen was finished, an…
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On Genesis 1:1, 26–27Saint Gregory of NyssaII. Why man appeared last, after the creation 1. For not as yet had that great and precious thing, man, come into the world of being; it was not to be looked for that the ruler should appear before the subjects of his rule; but when his dominion was prepared,…
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On Genesis 1:1, 26–27Saint Gregory of NyssaIII. That the nature of man is more precious than all the visible creation 1. But it is right that we should not leave this point without consideration, that while the world, great as it is, and its parts, are laid as an elemental foundation for the formation…
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On Genesis 1:1, 26–27Saint Gregory of NyssaXV. That the soul proper, in fact and name, is the rational soul, while the others are called so equivocally; wherein also is this statement, that the power of the mind extends throughout the whole body in fitting contact with every part. 1. Now, if some thin…
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On Genesis 1:1, 26–27Saint Gregory of NyssaXVII. What we must answer to those who raise the question—“If procreation is after sin, how would souls have come into being if the first of mankind had remained sinless?” 1. It is better for us however, perhaps, rather to inquire, before investigating this p…
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On Genesis 1:1Saint Basil the GreatThe Hexæmeron is the title of nine homilies delivered by St. Basil on the cosmogony of the opening chapters of Genesis. When and where they were delivered is quite uncertain. They are Lenten sermons, delivered at both the morning and evening services, and appear to have been listened to by working men. (Hom. iii. 1.)...
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On Genesis 1:1Saint Basil the Great1. It is right that any one beginning to narrate the formation of the world should begin with the good order which reigns in visible things. I am about to speak of the creation of heaven and earth, which was not spontaneous, as some have imagined, but drew its origin from God. What ear is worthy to hear such a tale?...
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On Genesis 1Julius AfricanusThe Extant Fragments of the Five Books of the Chronography of Julius Africanus. On the Mythical Chronology of the Egyptians and Chaldeans. III.—The Extant Fragments of the Five Books of the Chronography of Julius Africanus. I. On the Mythical Chronology of the Egyptians and Chaldeans. The Egyptians, indeed, with their boastful notions of their own…
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On Genesis 1Saint Methodius of OlympusPart I. From the Discourse on the Resurrection. Part I. I. God did not make evil, nor is He at all in any way the author of evil; but whatever failed to keep the law, which He in all justice ordained, after being made by Him with the faculty of free-will, for the purpose of guarding and keeping it, is called evil. Now it is the gravest fault to disobey God,…
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On Genesis 1:26–27Saint Gregory of NyssaIV. That the construction of man throughout signifies his ruling power. 1. For as in our own life artificers fashion a tool in the way suitable to its use, so the best Artificer made our nature as it were a formation fit for the exercise of royalty, preparing…
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On Genesis 1:26–27Saint Gregory of NyssaV. That man is a likeness of the Divine sovereignty. 1. It is true, indeed, that the Divine beauty is not adorned with any shape or endowment of form, by any beauty of colour, but is contemplated as excellence in unspeakable bliss. As then painters transfer h…
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On Genesis 1:26–27Saint Gregory of NyssaVI. An examination of the kindred of mind to nature: wherein, by way of digression, is refuted the doctrine of the Anomœans. 1. And let no one suppose me to say that the Deity is in touch with existing things in a manner resembling human operation, by means o…
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On Genesis 1:26–27Saint Gregory of NyssaVII. Why man is destitute of natural weapons and covering 1. But what means the uprightness of his figure? and why is it that those powers which aid life do not naturally belong to his body? but man is brought into life bare of natural covering, an unarmed an…
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On Genesis 1:26–27Saint Gregory of NyssaVIII. Why man’s form is upright; and that hands were given him because of reason; wherein also is a speculation on the difference of souls. 1. But man’s form is upright, and extends aloft towards heaven, and looks upwards: and these are marks of sovereignty w…
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On Genesis 1:26–27Saint Gregory of NyssaIX. That the form of man was framed to serve as an instrument for the use of reason. 1. Now since our Maker has bestowed upon our formation a certain Godlike grace, by implanting in His image the likeness of His own excellences, for this reason He gave, of Hi…
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On Genesis 1:26–27Saint Gregory of NyssaX. That the mind works by means of the senses. 1. As the mind then produces the music of reason by means of our instrumental construction, we are born rational, while, as I think, we should not have had the gift of reason if we had had to employ our lips to s…
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On Genesis 1:26–27Saint Gregory of NyssaXI. That the nature of mind is invisible. 1. What then is, in its own nature, this mind that distributes itself into faculties of sensation, and duly receives, by means of each, the knowledge of things? That it is something else besides the senses, I suppose…
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On Genesis 1:26–27Saint Gregory of NyssaXII. An examination of the question where the ruling principle is to be considered to reside; wherein also is a discussion of tears and laughter, and a physiological speculation as to the inter-relation of matter, nature, and mind. 1. Let there be an end, the…
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On Genesis 1:26–27Saint Gregory of NyssaXIII. A Rationale of sleep, of yawning, and of dreams. 1. This life of our bodies, material and subject to flux, always advancing by way of motion, 399finds the power of its being in this, that it never rests from its motion: and as some river, flowing on by…
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On Genesis 1:26–27Saint Gregory of NyssaXIV. That the mind is not in a part of the body; wherein also is a distinction of the movements of the body and of the soul. 1. But we have wandered far from our subject, for the purpose of our argument was to show that the mind is not restricted to any part…
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On Genesis 1:26–27Saint Gregory of NyssaXVI. A contemplation of the Divine utterance which said—“Let us make man after our image and likeness”; wherein is examined what is the definition of the image, and how the passible and mortal is like to the Blessed and Impassible, and how in the image there…
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On Genesis 1:26–27Saint Gregory of NyssaXVIII. That our irrational passions have their rise from kindred with irrational nature. 1. For I think that from this beginning all our passions issue as from a spring, and pour their flood over man’s life; and an evidence of my words is the kinship of passi…
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On Genesis 1:26–27Saint Gregory of NyssaXIX. To those who say that the enjoyment of the good things we look for will again consist in meat and drink, because it is written that by these means man at first lived in Paradise. 1. But some one perhaps will say that man will not be returning to the same…
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On Genesis 1:26–27Saint Gregory of NyssaXX. What was the life in Paradise, and what was the forbidden tree? 1. What then is that which includes the knowledge of good and evil blended together, and is decked with the pleasures of sense? I think I am not aiming wide of the mark in employing, as a sta…
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On Genesis 1:26–27Saint Gregory of NyssaXXI. That the resurrection is looked for as a consequence, not so much from the declaration of Scripture as from the very necessity of things. 1. Wickedness, however, is not so strong as to prevail over the power of good; nor is the folly of our nature more p…
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On Genesis 1:26–27Saint Gregory of NyssaXXII. To those who say, “If the resurrection is a thing excellent and good, how is it that it has not happened already, but is hoped for in some periods of time?” 1. Let us give our attention, however, to the next point of our discussion. It may be that some…
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On Genesis 1:26–27Saint Gregory of NyssaXXIII. That he who confesses the beginning of the world’s existence must necessarily also agree as to its end. But if some one, beholding the present course of the world, by which intervals of time are marked, going on in a certain order, should say that it i…
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On Genesis 1:26–27Saint Gregory of NyssaXXIV. An argument against those who say that matter is co-eternal with God. 1. For after all that opinion on the subject of matter does not turn out to be beyond what appears consistent, which declares that it has its existence from Him Who is intelligible an…
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On Genesis 1:26–27Saint Gregory of NyssaXXV. How one even of those who are without may be brought to believe the Scripture when teaching of the resurrection. 1. Some one, perhaps, having regard to the dissolution of bodies, and judging the Deity by the measure of his own power, asserts that the ide…
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On Genesis 1:26–27Saint Gregory of NyssaXXVI. That the resurrection is not beyond probability. 1. There are, however, some who, owing to the feebleness of human reasoning, judging the Divine power by the compass of our own, maintain that what is beyond our capacity is not possible even to God. They…
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On Genesis 1:26–27Saint Gregory of Nyssa417XXVII. That it is possible, when the human body is dissolved into the elements of the universe, that each should have his own body restored from the common source. 1. Yet it may be thou thinkest, having regard to the elements of the universe, that it is a…
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On Genesis 1:26–27Saint Gregory of NyssaXXVIII. To those who say that souls existed before bodies, or that bodies were formed before souls; wherein there is also a refutation of the fables concerning transmigration of souls. 1. For it is perhaps not beyond our present subject to discuss the questio…
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On Genesis 1:26–27Saint Gregory of NyssaXXIX. An establishment of the doctrine that the cause of the existence of soul and body is one and the same. 1. Nor again are we in our doctrine to begin by making up man like a clay figure, and to say that the soul came into being for the sake of this; for s…
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On Genesis 1:26–27Saint Gregory of NyssaXXX. A brief examination of the construction of our bodies from a medical point of view. 1. Now the exact structure of our body each man teaches himself by his experiences of sight and light and perception, having his own nature to instruct him; any one too m…
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On Genesis 1:2Saint Basil the Great1. In the few words which have occupied us this morning we have found such a depth of thought that we despair of penetrating further. If such is the fore court of the sanctuary, if the portico of the temple is so grand and magnificent, if the splendour of its beauty thus dazzles the eyes of the soul, what will be the...
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On Genesis 1:6–8Saint Basil the Great1. We have now recounted the works of the first day, or rather of one day. Far be it from me indeed, to take from it the privilege it enjoys of having been for the Creator a day apart, a day which is not counted in the same order as the others. Our discussion yesterday treated of the works of this day, and divided the...
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On Genesis 1:9–10Saint Basil the Great1. There are towns where the inhabitants, from dawn to eve, feast their eyes on the tricks of innumerable conjurors. They are never tired of hearing dissolute songs which cause much impurity to spring up in their souls, and they are often called happy, because they neglect the cares of business and trades useful to...
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On Genesis 1:11–13Saint Basil the Great1. “And God said Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself.” It was deep wisdom that commanded the earth, when it rested after discharging the weight of the waters, first to bring forth grass, then wood as we see it doing still at...
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On Genesis 1:14–19Saint Basil the Great1. At the shows in the circus the spectator must join in the efforts of the athletes. This the laws of the show indicate, for they prescribe that all should have the head uncovered when present at the stadium. The object of this, in my opinion, is that each one there should not only be a spectator of the athletes, but...
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On Genesis 1:20–23Saint Basil the Great1. “And God said, Let the waters bring forth abundantly the moving creature that hath life” after their kind, “and fowl that may fly above the earth” after their kind. After the creation of the luminaries the waters are now filled with living beings and its own adornment is given to this part of the world. Earth had...
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On Genesis 1:24–25Saint Basil the Great1. And God said “Let the earth bring forth the living creature after his kind, cattle and creeping things, and beast of the earth after his kind; and it was so.” The command of God advanced step by step and earth thus received her adornment. Yesterday it was said, “Let the waters produce moving things,” and to-day...
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On Genesis 1:24–25Open Genesis 1 in the interactive reader Switch translations, hear the chapter read aloud, tap any verse for its patristic commentary, and study the Greek word by word.Saint Basil the Great1. How did you like the fare of my morning’s discourse? It seemed to me that I had the good intentions of a poor giver of a feast, who, ambitious of having the credit of keeping a good table saddens his guests by the poor supply of the more expensive dishes. In vain he lavishly covers his table with his mean fare; his...
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