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Contents

Front matter

• BENEDICT PERERIUS OF VALENCIA, OF THE SOCIETY OF JESUS: THE FIRST VOLUME OF COMMENTARIES AND DISPUTATIONS ON GENESIS: containing the history of Moses from the beginning of the world up to the Noachic flood, explained in seven books. Four Indices are added: one of the questions; a second of those things that pertain to moral doctrine and the use of preachers; the third of the passages of Sacred Scripture; the fourth general and alphabetical. Fourth edition, much more corrected than heretofore. LYONS, at the press of Horatius Cardon, 1599. With privilege pp. 6–6
• TO HENRY CAETANI, CARDINAL OF THE HOLY ROMAN CHURCH AND MOST EMINENT CHAMBERLAIN, BENEDICT PERERIUS OF THE SOCIETY OF JESUS SENDS GREETING pp. 8–13
• THE AUTHOR OF THE WORK TO THE READER pp. 14–14

Preface

• Preface to Benedict Pererius's Books of Commentaries on Genesis pp. 42–60

Book One — the works of the six days

• The History of Moses, which is explained in this first volume of the commentaries pp. 61–61
• From the first chapter of Genesis pp. 61–62
• From the second chapter of Genesis pp. 62–62
• Four rules are here set down, by which it may easily be judged — among the various interpretations of authors who explain this teaching of Moses on the generation of the world — which interpretation is true or false, and which is more or less probable pp. 63–109
• The Work of the First Day pp. 109–130
• The Work of the Second Day pp. 130–150
• The Work of the Third Day pp. 151–167
• DISPUTATION: Whether the world was created in springtime pp. 168–177
• THE WORK OF THE FOURTH DAY pp. 178–184
• THE WORK OF THE FIFTH DAY pp. 185–194
• THE WORK OF THE SIXTH DAY pp. 194–201
• A MORAL EXPOSITION of the divine works which were made by God in the first six days pp. 202–224
• DISPUTATION: Whether the world was founded over the intervals of six days, or all at once in a single point of time? pp. 224–235
• DISPUTATION. Why Moses in this place did not expound the creation of the Angels pp. 235–240
• END OF THE FIRST BOOK pp. 240–240

Book Two — the heavens and the stars

• BENITO PERERA'S COMMENTARIES ON GENESIS, BOOK TWO. Which is concerning the Heavens and the heavenly bodies according to sacred Scripture, and concerning astrological Divination. PREFACE pp. 241–242
• QUESTION I. Whether, according to sacred Scripture, the nature of the stars and of the heaven is constituted incorruptible pp. 242–250
• QUESTION II. In what manner the world, which according to substance shall never be corrupted, is to be changed and renewed after the day of judgment pp. 250–253
• QUESTION III. On the figure of the heavens, whether it is round pp. 253–255
• QUESTION IV. On the number of the heavens pp. 255–257
• QUESTION V. By what the heavens are moved—whether by Angels, or by themselves pp. 257–259
• QUESTION VI. Whether after the day of judgment the motion of the heaven will cease pp. 259–262
• QUESTION VII. Whether the heavens and the stars are animate pp. 262–268
• QUESTION VIII. Whether the stars are innumerable to us pp. 268–271
• QUESTION IX. Whether the stars move of themselves, the orbs being unmoved—as birds through the air—or are moved only by the motion of their orbs pp. 271–274
• QUESTION X. Whether the stars are of a fiery nature and truly hot pp. 274–278
• DISPUTATION. Against the Astrologers, concerning Astromancy—that is, concerning the divination that is made from the stars pp. 278–279
• That Astrological Divination is contrary to divine Scripture, to Ecclesiastical discipline, and to Theological doctrine. CHAPTER ONE pp. 280–286
• That Judicial Astrology is refuted and convicted by Philosophy—first, indeed, on this ground, that astrologers of this kind are utterly unskilled in celestial matters. CHAPTER TWO pp. 286–291
• Even if the Astrologers held the highest knowledge of celestial things, that they still cannot divine future events is proved by eight arguments. CHAPTER THREE pp. 292–311
• That the stars are not only not causes, but not even signs, of future things. CHAPTER FOUR pp. 311–317
• By what means some astrologers have predicted many true things. CHAPTER FIVE pp. 317–321
• END OF THE SECOND BOOK pp. 321–321

Book Three — Paradise

• BENEDICTUS PERERIUS, COMMENTARIES ON GENESIS, BOOK THREE, Which is on Paradise. PREFACE pp. 322–323
• THE HISTORY OF MOSES CONCERNING THE TERRESTRIAL PARADISE, explained in this third volume of the Commentaries. FROM THE SECOND CHAPTER OF THE BOOK OF GENESIS pp. 323–329
• DISPUTATION. What place Paradise was, where it was, and how great it was; and why it has at no time yet been found by men; finally, whether that terrestrial Paradise still exists pp. 329–333
• QUESTION II. On the place and situation of Paradise pp. 333–339
• QUESTION III. How great the place of Paradise was, and why it was created by God, when it would be of little use to man pp. 339–341
• QUESTION IV. What the cause is why Paradise, if indeed it is a terrestrial place, has at no time yet been found by anyone pp. 342–343
• QUESTION V. Whether the terrestrial Paradise still exists even now pp. 343–352
• DISPUTATION. On the tree of life pp. 352–354
• QUESTION I. Whether the tree of life was like the other trees—that is, corporeal and terrestrial—or whether it was something intelligible and spiritual pp. 354–355
• QUESTION II. Whether the tree of life was of the same species as, and similar to, some one of our trees pp. 356–357
• QUESTION III. Why it was called the tree of life, and whether it truly bestowed immortal life on man pp. 357–362
• QUESTION IV. Whether that power of the tree of life, of preserving man from corruption, was natural to it, or supernatural pp. 362–365
• QUESTION V. Whether the Sages of the Gentiles had any knowledge of the tree of life pp. 365–366
• DISPUTATION ON THE TREE of the Knowledge of Good and Evil pp. 366–366
• QUESTION I. Whether it was a true and natural tree, and whether only one pp. 366–367
• QUESTION II. Among what species of trees the Tree of the knowledge of good and evil was pp. 367–368
• QUESTION III. Why it was called the tree of the knowledge of good and evil pp. 368–372
• ON THE FOUR RIVERS of Paradise pp. 372–374
• ON THE FIRST RIVER, PHISON pp. 374–380
• ON THE SECOND RIVER, GEHON pp. 380–382
• ON THE THIRD AND FOURTH RIVER, the Tigris and Euphrates pp. 383–386
• END OF THE THIRD BOOK pp. 386–386

Book Four — the creation of the first human beings

• OF BENEDICTUS PERERIUS, THE FOURTH BOOK OF THE COMMENTARIES ON GENESIS, which is On the Creation of the First Men. PREFACE pp. 387–393
• THE HISTORY OF MOSES ON THE CREATION of Adam and Eve, described FROM THE FIRST AND Second chapter of the book of Genesis: and here arranged in that order in which it will be expounded in this fourth book of the Commentaries pp. 394–395
• God said, Let us make man to our image and likeness pp. 395–404
• To our image and likeness pp. 404–413
• DISPUTATION. On the image of God to which man was created pp. 414–414
• QUESTION I. In what thing especially the nature of the image of God consists, to which man is said to have been created pp. 414–419
• QUESTION II. Whether the image of God is in the World in a more perfect manner than in man pp. 419–420
• QUESTION III. Whether the Angel was made more to the image of God than man pp. 420–420
• QUESTION IV. Whether woman was made to the image of God pp. 421–422
• QUESTION V. Whether the image of God is also in the body of man, and not only in the soul pp. 422–424
• QUESTION VI. Whether any distinction is to be made between being the image of God, and being to the image of God pp. 424–426
• QUESTION VII. Whether the image of God which is in man can, on account of sin, be utterly destroyed and lost pp. 426–426
• QUESTION VIII. Whether the things that lack reason bear the image of God, or can be said to have been made to the image of God pp. 427–428
• A MORAL DIGRESSION. Why God made man to his own image pp. 428–431
• CHAPTER 1, VERSE 26. And let him rule over the fishes of the sea, and the fowls of the air, and the beasts, and all the earth, and every creeping thing that moveth upon the earth pp. 431–433
• A DISPUTATION ON THE DOMINION of man over the animals, before and after sin pp. 433–441
• CHAPTER 2, VERSES 7 and 8. And so the Lord God formed man of the slime of the earth, and breathed into his face the breath of life, and man became a living soul pp. 441–446
• A DISPUTATION ON THE FORMATION and excellence of the human body pp. 447–447
• QUESTION I. Whether God gave to man a body apt and suited to his nature, dignity, and excellence pp. 447–452
• QUESTION II. Whether the Angels concurred in any part in the procreation of man pp. 453–454
• QUESTION III. Whether Adam was created by God perfect according to age and according to the bulk of his body pp. 454–457
• QUESTION IV. Whether the body of the first man was formed earlier in time than the soul was created and infused into the body pp. 457–459
• GENESIS CH. 2, VERSE 7. And He breathed into his face the breath of life, and man was made into a living soul pp. 459–462
• A DISPUTATION ON THE CREATION of the rational soul pp. 463–463
• QUESTION I. Whether the soul of Adam was created earlier than his body was formed pp. 463–466
• QUESTION II. Whether from this passage of Moses the immortality of the rational soul can be demonstrated pp. 466–472
• GENESIS CH. 2, VERSE 15. The Lord God therefore took the man, and put him in the Paradise of pleasure, that he might work and keep it pp. 472–474
• That he might work and keep it pp. 474–479
• GENESIS CH. 2, VERSES 16 & 17. And He commanded him, saying: Of every tree of paradise you may eat; but of the tree of the knowledge of good and evil you shall not eat. For in whatever day you eat of it, you shall die the death pp. 479–482
• A DISPUTATION ON THE PRECEPT given to Adam of not eating from the tree of the knowledge of good and evil pp. 482–482
• But of the tree of the knowledge of good and evil you shall not eat. (In the same place — Gen 2:17.) pp. 482–482
• QUESTION X. Whether the precept of not eating from the tree of the knowledge of good and evil was given to Adam alone, or also, at the same time, to Eve pp. 482–484
• QUESTION II. Why God imposed this law of not eating from that tree upon Adam pp. 484–488
• QUESTION III. Why the precept of not eating from that tree of the knowledge of good and evil was given to Adam pp. 488–491
• QUESTION IV. Why God enjoined that precept upon Adam, which He certainly knew would be violated by him, and whose violation would be calamitous and pernicious not only to him, but also to all his posterity pp. 491–493
• VERSE 17. For in whatever day you eat of it, you shall die the death pp. 493–494
• A DISPUTATION ON THE PENALTY OF DEATH, which God threatened to Adam for eating the fruit of the forbidden tree pp. 494–494
• QUESTION I. How it is to be understood that Adam would die in whatever day he ate from that forbidden tree pp. 494–496
• QUESTION II. Whether the death which God threatened to Adam was only of the soul, or of the body, or of both pp. 497–500
• QUESTION III. Why God threatened Adam with death only, the other evils being omitted pp. 500–501
• QUESTION IV. Why God did not threaten Adam with the pains of hell pp. 501–502
• ON THE PROCREATION OF THE FIRST WOMAN, THAT IS, OF EVE FROM ADAM HIMSELF pp. 502–502
• GENESIS CH. 2, VERSE 18. The Lord God also said: It is not good for man to be alone pp. 502–504
• Let us make him a helper like himself. GENESIS CH. 2, VERSE 18 pp. 504–508
• The Lord God therefore cast a deep sleep upon Adam; and when he had fallen asleep, He took one of his ribs, and filled up flesh for it. And the Lord God built the rib, which He had taken from Adam, into a woman; and He brought her to Adam. GENESIS CH. 2, VERSES 21 & 22 pp. 509–510
• A DISPUTATION ON THE FORMATION OF EVE FROM ADAM pp. 510–510
• QUESTION I. Why God willed Eve to be formed from the sleeping Adam pp. 510–512
• QUESTION II. Why God willed the woman to be made from the man, and not — as the man had been made from earth — the woman also to be generated thus pp. 512–514
• QUESTION III. What is the genuine and proper meaning and interpretation of those words: “He took one of his ribs, and filled up flesh for it.” pp. 514–515
• QUESTION IV. Why Eve was made from the side and rib of Adam rather than from another part of the body pp. 515–516
• QUESTION V. How from a rib the whole mass of the female body could be formed pp. 516–517
• QUESTION VI. Whether that rib was necessary to the integrity of Adam's body, or superfluous pp. 518–521
• QUESTION VII. Why Eve is said to have been built from Adam pp. 521–522
• QUESTION VIII. Why Moses does not mention the creation of the woman's soul pp. 522–522
• QUESTION IX. What it signifies that Eve was led to Adam pp. 523–524
• QUESTION X. Why God at first created only one woman pp. 524–524
• QUESTION XI. Against Cajetan, who held that what Moses wrote concerning the procreation of Eve from Adam is to be taken not historically, but parabolically pp. 524–528
• And Adam said: This now is bone of my bones, and flesh of my flesh: she shall be called Virago, because she was taken from man. CHAPTER 2, VERSE 23 pp. 528–530
• Wherefore a man shall leave his father and his mother, and shall cleave to his wife: and they shall be two in one flesh. CHAPTER 2, VERSE 24 pp. 530–532
• And they shall be two in one flesh pp. 532–533
• And God created man to His own image and likeness: male and female He created them. CHAPTER 1, VERSE 27 pp. 533–534
• A DISPUTATION ON THE PROPAGATION of the human race in the state of Innocence pp. 534–534
• QUESTION I. Whether in the state of innocence men would have been multiplied by carnal generation pp. 534–536
• QUESTION II. Whether in the state of innocence there would have been an equal number of women and of men pp. 536–537
• QUESTION III. How, in the state of innocence, women could have been generated pp. 537–539
• QUESTION IV. Whether, in the state of innocence, the integrity of the female genital would have been corrupted by the union with the man and the reception of the virile seed pp. 539–541
• And God blessed them, and said, Increase and multiply, and fill the earth. CHAPTER 1, VERSE 28 pp. 541–541
• A DISPUTATION. Against the Heretics of our time: whether from this place it is concluded that it is a precept from God that every one of men should engage in the generation of offspring pp. 542–546
• And God said, Behold, I have given you every herb bearing seed upon the earth, and all the trees which have in themselves the seed of their own kind, that they may be to you for food, and to all the living things of the earth, and to every bird of Heaven, and to all that move upon the earth, and in which there is a living soul, that they may have to feed upon. GENESIS CH. 1, VERSE 29 pp. 547–547
• And it was so done pp. 547–549
• A DISPUTATION. Whether, in the state of innocence, the eating of flesh-meats would have been in use among men pp. 549–551
• That they may be to you for food, and to all the living things of the earth, and to every bird of heaven, and to all that move upon the earth, and in which there is a living soul, that they may have to feed upon. GENESIS 1, VERSE 29 pp. 551–552
• A DISPUTATION. Whether the animals which are now carnivorous fed, at the beginning of the world, on flesh too, or on plants alone pp. 552–556
• And they were both naked, namely Adam and his wife, and they were not ashamed. CHAPTER 2, VERSE 25 pp. 556–557
• The end of the fourth book pp. 557–557

Book Five — the state of innocence

• OF BENEDICT PERERIUS, OF THE COMMENTARIES ON GENESIS, BOOK FIVE. Which is concerning the happy state of the first men before sin, or concerning the state of innocence. PREFACE pp. 558–562
• OF THE COMMENTARIES. ON THE FIRST EXCELLENCE OF THE STATE OF INNOCENCE, THAT IS, ON THE KNOWLEDGE OF ADAM pp. 563–563
• The Lord God therefore, having formed from the ground all the living things of the earth and all the birds of Heaven, brought them to Adam, that he might see what he would call them: for whatever Adam called every living soul, that is its name. And Adam called all the living things by their names, and all the birds of Heaven, and all the beasts of the earth. CHAPTER 2, VERSES 19-20 pp. 563–564
• He brought them to Adam, that he might see what he would call them pp. 564–566
• And Adam called all the living things by their names. VERSE 20 pp. 566–568
• DISPUTATION ON THE EXTENT and excellence of the knowledge which Adam had pp. 569–569
• QUESTION I. Whether, as soon as he was created, Adam had knowledge of all things pp. 569–571
• QUESTION II. How great was the knowledge of Adam pp. 571–574
• QUESTION III. Whether Adam was wiser than all mortals pp. 574–577
• QUESTION IV. On the knowledge of supernatural things which Adam had pp. 578–584
• QUESTION V. Whether in the state of innocence the descendants of Adam would have had innate knowledge pp. 584–586
• DISPUTATION ON THE SECOND EXCELLENCE of the state of innocence, that is, on Sanctifying Grace pp. 586–586
• QUESTION I. Whether Adam was created with grace pp. 586–592
• QUESTION II. Whether in the state of innocence any venial sin could have been admitted pp. 592–596
• QUESTION III. Whether in the state of innocence men would have been generated with the grace of God pp. 596–598
• QUESTION IV. Whether in the state of innocence Adam's descendants, once generated, would have been confirmed in grace pp. 598–602
• QUESTION V. Whether in the state of innocence more grace would have been given to men than in the state of the Evangelical law pp. 602–606
• DISPUTATION ON THE THIRD EXCELLENCE of the state of innocence, that is, on Original Justice pp. 606–610
• QUESTION I. What original justice was pp. 610–617
• QUESTION II. Where, as in a subject, original justice was pp. 617–618
• QUESTION III. Whether original justice was a thing distinct from sanctifying grace pp. 619–623
• QUESTION IV. How it is proved from the Sacred Writings that the first man was created with original justice pp. 623–627
• A DISPUTATION ON THE FOURTH EXCELLENCE of the state of innocence, that is, on the immortality of the body pp. 627–628
• QUESTION I. Of what sort was Adam's immortality before sin pp. 628–630
• QUESTION II. In what manner Adam was immortal before sin pp. 630–632
• QUESTION III. Whether Adam before sin ought to be said to have been mortal or immortal pp. 632–634
• QUESTION IV. Whether the gift of immortality which Adam had pertained to the integrity and perfection of human nature according to its own condition and degree pp. 634–639
• End of the fifth book pp. 639–639

Book Six — the temptation and fall

• OF BENEDICTUS PERERIUS, THE SIXTH BOOK. On the temptation and fall of the first human beings. That is, A PREFACE TO THE THIRD CHAPTER OF THE BOOK OF GENESIS pp. 640–641
• THE THIRD CHAPTER OF THE BOOK OF GENESIS pp. 642–642
• 1. Now the serpent was more cunning than all the living creatures of the earth which the Lord God had made. And he said to the woman, Why has God commanded you that you should not eat of every tree of Paradise? 2. The woman answered him, We eat of the fruit of the trees that are in Paradise; 3. but of the fruit of the tree which is in the midst of Paradise, God has commanded us that we should not eat, and that we should not touch it, lest perhaps we die. 4. And the serpent said to the woman, You shall not die the death by any means: 5. for God knows that on whatever day you eat of it, your eyes shall be opened, and you shall be as gods, knowing good and evil. 6. The woman therefore saw that the tree was good to eat, and fair to the eyes, and delightful to behold: and she took of its fruit and ate, and gave to her husband, who ate. 7. And the eyes of both were opened: and when they perceived that they were naked, they sewed together fig leaves, and made themselves girdles. 8. And when they heard the voice of the Lord God walking in Paradise at the breeze after midday, Adam and his wife hid themselves from the face of the Lord God in the midst of the trees of Paradise. 9. And the Lord God called Adam, and said to him, Where are you? 10. And he said, I heard your voice in Paradise, and I was afraid, because I was naked, and I hid myself. 11. And he said to him: And who has told you that you were naked, but that you have eaten of the tree of which I had commanded you that you should not eat? 12. And Adam said, The woman whom you gave me gave me of the tree, and I ate. 13. And the Lord God said to the woman, Why have you done this? She answered: The serpent deceived me, and I ate. 14. And the Lord God said to the ser[pent] pp. 642–642
• ...to the serpent, Because you have done this, you are cursed among all living things and beasts of the earth: upon your breast you shall go, and you shall eat earth all the days of your life. 15. I will put enmities between you and the woman, and your seed and her seed: she shall crush your head, and you shall lie in wait for her heel. 16. To the woman also he said, I will multiply your sorrows and your conceptions; in sorrow you shall bring forth children, and you shall be under your husband's power, and he shall have dominion over you. 17. But to Adam he said, Because you have hearkened to the voice of your wife, and have eaten of the tree of which I commanded you that you should not eat, cursed is the earth in your work; in labors you shall eat of it all the days of your life. 18. Thorns and thistles shall it bring forth to you, and you shall eat the herbs of the earth. 19. In the sweat of your face you shall eat your bread, until you return to the earth from which you were taken: for dust you are, and into dust you shall return. 20. And Adam called the name of his wife Eve: because she was the mother of all the living. 21. The Lord God also made for Adam and his wife garments of skins, and clothed them. 22. And he said, Behold, Adam has become as one of us, knowing good and evil: now therefore, lest perhaps he put forth his hand, and take also of the tree of life, and eat, and live forever. 23. The Lord God sent him out of the Paradise of pleasure, to till the earth from which he was taken. 24. And he cast Adam out, and placed before the Paradise of pleasure Cherubim, and a flaming and turning sword, to keep the way of the tree of life pp. 643–643
• Genesis chapter 3. Now the serpent was more cunning than all the living creatures of the earth which the Lord God had made. VERSE 1 pp. 643–643
• A DISPUTATION ON WHAT KIND the serpent was that tempted the first human beings pp. 644–651
• QUESTION I. As to its being said that the serpent was more cunning than the beasts of the earth, whether this is to be understood of the serpent or of the devil pp. 652–655
• QUESTION II. How Eve did not shudder at the serpent's approach pp. 655–657
• QUESTION III. Why Eve was not astonished on hearing the serpent speaking and disputing with her pp. 657–661
• QUESTION IV. Whether the curse of the serpent is to be referred to the real serpent or to the devil pp. 661–670
• QUESTION V. Why the devil assumed the form of a serpent rather than any other pp. 670–672
• QUESTION VI. Why Moses made no mention of the devil in this history pp. 672–673
• Genesis chapter 3, verse 1. Why has God commanded you that you should not eat of every tree of Paradise? pp. 673–674
• Genesis chapter 3, verse 2. To whom the woman answered: We eat of the fruit of the trees that are in Paradise; but of the fruit of the tree which is in the midst of Paradise, God has commanded us that we should not eat, and that we should not touch it, lest perhaps we die pp. 674–678
• Genesis chapter 3, verses 4 and 5. But the serpent said to the woman: You shall not die the death by any means; for God knows that on whatever day you eat of it, your eyes shall be opened, and you shall be as gods, knowing good and evil pp. 678–681
• Genesis chapter 3, verse 6. The woman therefore saw that the tree was good to eat, and fair to the eyes, and delightful to behold; and she took of its fruit and ate, and gave to her husband pp. 682–685
• GENESIS, chapter 3, verse 6. She took of its fruit and ate pp. 685–685
• A DISPUTATION ON THE SIN OF EVE pp. 685–685
• QUESTION V. What Eve's first sin was pp. 686–687
• QUESTION II. What other sins, besides pride, Eve had pp. 687–688
• And she gave to her husband, who ate pp. 688–691
• A DISPUTATION WHETHER ADAM WAS TRULY DECEIVED pp. 691–700
• A DISPUTATION ON THE GRAVITY OF THE SIN OF THE FIRST HUMAN BEINGS pp. 700–700
• QUESTION I. Whether the sin of the first human beings was the gravest of all sins pp. 700–701
• QUESTION II. Whose sin was graver, Adam's or Eve's pp. 701–703
• Their eyes were opened, and they knew that they were naked. (Verse 7.) pp. 704–707
• GENESIS, chapter 3, verse 7. And when they knew that they were naked, they sewed fig leaves, and made themselves aprons pp. 707–711
• GENESIS, chapter 3, verse 8. And when they heard the voice of the Lord God walking in Paradise at the breeze after midday, Adam and his wife hid themselves from the face of the Lord God in the midst of the tree[s] of Paradise pp. 711–715
• Verse 9. And the Lord God called Adam, and said to him, Where are you? pp. 715–720
• Verse 10. I heard your voice, Lord, in Paradise, and I feared, because I was naked, and I hid myself pp. 721–721
• Verse 12. And Adam said, The woman whom you gave me as companion, she gave me of the tree, and I ate pp. 721–723
• Verse 14. And God said to the serpent, Because you have done this, you are cursed among all living things and beasts of the earth: upon your breast you shall crawl, and you shall eat earth all the days of your life pp. 723–724
• Verse 15. I will put enmities between you and the woman, and your seed and her seed pp. 724–727
• Verse 15. You shall lie in wait for his heel, and she shall crush your head pp. 727–728
• Verse 16. To the woman also he said, I will multiply your sorrows and your conceptions; in sorrow you shall bring forth children, and you shall be under the power of the man, and he shall have dominion over you pp. 728–734
• Verses 17, 18, and 19. But to Adam he said: Because you have heard the voice of your wife, and have eaten of the tree, of which I commanded you that you should not eat, cursed is the earth in your work: in labors you shall eat of it all the days of your life: thorns and thistles it shall bring forth to you, and you shall eat the herbs of the earth. In the sweat of your face you shall eat your bread, until you return to the earth from which you were taken, because you are dust, and to dust you shall return pp. 734–738
• And Adam called the name of his wife Eve, because she was the mother of all the living pp. 738–739
• Verse 21. The Lord God also made for Adam and his wife garments of skins, and clothed them pp. 739–744
• Verse 22. And he said, Behold, Adam has become as one of us, knowing good and evil pp. 744–746
• Verse 23. The Lord God sent him out of the paradise of pleasure, to till the earth from which he was taken pp. 746–746
• A DISPUTATION: HOW LONG ADAM and Eve remained in Paradise pp. 746–746
• QUESTION I. Whether on the same day on which Adam was created he was cast out of paradise pp. 746–748
• QUESTION II. Whether Adam was in paradise more than one day, and how much more pp. 748–751
• Verse 24. And he cast out Adam, and placed before the Paradise of pleasure the Cherubim, and a flaming sword, turning every way, to guard the way of the tree of life pp. 752–752
• A DISPUTATION ON THE CHERUBIM and the turning sword placed before the entrance of Paradise pp. 752–752
• QUESTION I. Whether what is said of the Cherubim, and of the flaming and turning sword, is to be taken historically, or only figuratively and mystically pp. 752–753
• QUESTION II. Whether by those words is signified the situation of paradise under the equator and the torrid zone pp. 754–754
• QUESTION III. Whether by those words is signified a fire surrounding Paradise like a wall pp. 754–755
• QUESTION IV. Whether by those words was signified the fire of purgatory pp. 755–759
• QUESTION V. What the word Cherubim signifies, according to Theodoret pp. 759–760
• QUESTION VI. What is the true and genuine meaning of those words pp. 760–761

Book Seven — Cain and Abel

• BENEDICTUS PERERIUS'S COMMENTARIES ON GENESIS, BOOK SEVEN. Which is on Cain and Abel, and the rest of the progeny of the first men up to the flood pp. 762–762
• PREFACE pp. 762–766
• CHAPTER FOUR OF THE BOOK OF GENESIS pp. 766–766
• And Adam knew his wife Eve, who conceived and bore Cain, saying, I have gotten a man through God. And again she bore his brother Abel. And Abel was a shepherd of sheep, and Cain a tiller of the ground. And it came to pass, after many days, that Cain offered of the fruits of the earth gifts to the Lord. Abel also offered of the firstborn of his flock, and of their fat. And the Lord had respect to Abel and to his gifts; but to Cain and to his gifts he had no respect. And Cain was exceedingly angry, and his countenance fell. And the Lord said to him, Why are you angry? and why is your face fallen? If you do well, shall you not receive? but if ill, shall not your sin at once be present at the doors? but its appetite shall be under you, and you shall have dominion over it. And Cain said to his brother Abel, Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and slew him. And the Lord said to Cain, Where is Abel your brother? He answered, I know not: am I my brother's keeper? And he said to him, What have you done? the voice of your brother's blood cries to me from the earth. Now therefore you shall be cursed upon the earth, which has opened its mouth and received the blood of your brother from your hand. When you shall till it, it shall not give you its fruits: a vagabond and a fugitive shall you be upon the earth. And Cain said to the Lord, My iniquity is greater than that I may deserve pardon. Behold, you cast me out this day from the face pp. 766–766
• ...from the face of the earth, and I shall be hidden from your face, and I shall be a vagabond and a fugitive upon the earth: everyone therefore that finds me shall kill me. And the Lord said to him, By no means shall it be so: but everyone who kills Cain shall be punished sevenfold. And the Lord set a mark upon Cain, that whoever found him should not kill him. And Cain, having gone out from the face of the Lord, dwelt a fugitive in the land at the eastern region of Eden. And Cain knew his wife, who conceived and bore Henoch; and he built a city, and called its name from the name of his son Henoch. And Henoch begot Irad, and Irad begot Mauiael, and Mauiael begot Mathusael, and Mathusael begot Lamech, who took two wives, the name of the one Ada, and the name of the other Sella. And Ada bore Iabel, who was the father of those dwelling in tents, and of shepherds. And the name of his brother was Iubal: he was the father of those who play on the harp and organ. Sella also bore Tubalcain, who was a hammerer and smith in every work of brass and iron. And the sister of Tubalcain was Noema. And Lamech said to his wives Ada and Sella, Hear my voice, you wives of Lamech, hearken to my speech: For I have slain a man to my own wounding, and a young man to my own bruising; sevenfold vengeance shall be given for Cain, but for Lamech seventy times sevenfold. Adam also knew his wife again, and she bore a son, and called his name Seth, saying, God has appointed me another seed instead of Abel, whom Cain slew. But to Seth also was born a son, whom he called Enos: he began to call upon the name of the Lord pp. 767–767
• And Adam knew his wife Eve, who conceived and bore Cain, saying, I have gotten a man through God pp. 768–770
• But Abel was a shepherd of sheep, and Cain a tiller of the ground pp. 770–772
• And it came to pass, after many days, that Cain offered of the fruits of the earth gifts to the Lord: Abel also offered of the firstborn of his flock, and of their fat pp. 772–773
• Verses 4 and 5. And the Lord had respect to Abel and to his gifts: but to Cain and to his gifts he had no respect pp. 773–774
• And the Lord said to Cain, Why are you angry? and why is your face fallen? If you do well, shall you not receive? but if ill, shall not your sin at once be present at the doors? but its appetite shall be under you, and you shall have dominion over it pp. 774–782
• And Cain said to his brother Abel, Let us go forth abroad. And when they were in the field, Cain rose up against his brother Abel, and killed him. And the Lord said to Cain, Where is Abel your brother? He answered, I know not: am I my brother's keeper? pp. 782–785
• Verses 9 and 10. And the Lord said to Cain, Where is Abel your brother? He answered, I know not: am I my brother's keeper? And he said to him, What have you done? The voice of your brother's blood cries to me from the earth pp. 785–787
• Verses 11 and 12. Now therefore you shall be cursed upon the earth, which has opened its mouth and received the blood of your brother from your hand. When you have tilled it, it shall not give you its fruits: a wanderer and a fugitive you shall be upon the earth pp. 787–789
• Verses 13 and 14. And Cain said to the Lord: My iniquity is greater than that I may deserve pardon. Behold, you cast me out today from the face of the earth, and from your face I shall be hidden, and I shall be a wanderer and fugitive upon the earth: everyone therefore who finds me shall kill me pp. 789–792
• Behold, you cast me out today from the face of the earth, and from your face I shall be hidden, and I shall be a wanderer and fugitive upon the earth: everyone therefore who finds me shall kill me. Verse 14 pp. 792–794
• Verse 15. And the Lord said to him, It shall not be so, but everyone who kills Cain shall be punished sevenfold pp. 794–796
• And the Lord set a mark upon Cain, that no one who found him should kill him. Verse 15 pp. 796–797
• Verse 16. And Cain, having gone out from the face of the Lord, dwelt a fugitive in the land, at the eastern region of Eden pp. 797–800
• And he built a city, and called its name from the name of his son Henoch. Verse 17 pp. 800–804
• And Lamech said to his wives Ada and Sella: Hear my voice, wives of Lamech, hearken to my speech: for I have killed a man to my wounding, and a young man to my hurt: sevenfold vengeance shall be given for Cain, but for Lamech seventy times sevenfold. Verses 23 and 24 pp. 804–811
• Chapter 4, verse 25. Adam also knew his wife again, and she bore a son, and he called his name Seth, saying: God has appointed me another seed for Abel, whom Cain killed pp. 811–813
• Chapter 4, verse 26. But to Seth also was born a son, whom he called Enos; he began to invoke the name of the Lord pp. 813–814
• CHAPTER FIVE OF THE BOOK OF GENESIS pp. 815–815
• This is the book of the generation of Adam. In the day in which God created man, he made him to the likeness of God. 2. Male and female he created them, and blessed them, and called their name Adam, in the day in which they were created. 3. And Adam lived a hundred and thirty years, and begot a son to his own image and likeness, and called his name Seth. 4. And the days of Adam, after he begot Seth, were eight hundred years, and he begot sons and daughters. 5. And all the time that Adam lived came to nine hundred and thirty years, and he died. 6. Seth also lived a hundred and five years, and begot Enos. 7. And Seth lived, after he begot Enos, eight hundred and seven years, and begot sons and daughters. 8. And all the days of Seth were nine hundred and twelve years, and he died. 9. And Enos lived ninety years, and begot Cainan. 10. After whose birth he lived eight hundred and fifteen years, and begot sons and daughters. 11. And all the days of Enos were nine hundred and five years, and he died. 12. Cainan also lived seventy years, and begot Malaleel. 13. And Cainan lived, after he begot Malaleel, eight hundred and forty years, and begot sons and daughters. 14. And all the days of Cainan were nine hundred and ten years, and he died. 15. And Malaleel lived sixty-five years, and begot Jared. 16. And Malaleel lived, after he begot Jared, eight hundred and thirty years, and begot sons and daughters. 17. And all the days of Malaleel were eight hundred and ninety-five years, and he died. 18. And Jared lived a hundred and sixty-two years, and begot Henoch. 19. And Jared lived, after he begot Henoch, eight hundred years, and begot sons and daughters. 20. And all the days of Jared were nine hundred and sixty-two years, and he died. 21. And Henoch lived sixty-five years, and begot Mathusala. 22. And Henoch walked with God, and lived, after he begot Mathusala, three hundred years, and begot sons and daughters pp. 815–815
• And all the days of Henoch were three hundred and sixty-five years. 24. And he walked with God, and was seen no more, because God took him. 25. Mathusala also lived a hundred and eighty-seven years, and begot Lamech. 26. And Mathusala lived, after he begot Lamech, seven hundred and eighty-two years, and begot sons and daughters. 27. And all the days of Mathusala were nine hundred and sixty-nine years, and he died. 28. And Lamech lived a hundred and eighty-two years, and begot a son, and called his name Noe, saying: 29. This one shall comfort us from the works and labors of our hands, in the land which the Lord has cursed. 30. And Lamech lived, after he begot Noe, five hundred and ninety-five years, and begot sons and daughters. 31. And all the days of Lamech were seven hundred and seventy-seven years, and he died. 32. But Noe, when he was five hundred years old, begot Sem, Cham, and Japheth pp. 816–816
• And Adam lived a hundred and thirty years, and begot a son to his own image and likeness, and called his name Seth. And the days of Adam, after he begot Seth, were eight hundred years, and he begot sons and daughters. And all the time that Adam lived came to nine hundred and thirty years, and he died. Verses 3, 4, and 5 pp. 816–817
• A DISPUTATION ON THE LENGTH OF LIFE of the ancient men before the flood pp. 817–817
• QUESTION I. To what extent the life of man can naturally be prolonged pp. 817–818
• QUESTION II. Whether the years, which Scripture narrates that men lived before the flood, were equal to ours pp. 818–819
• QUESTION III. On the seven causes of the so-long life which men lived before the flood pp. 819–821
• QUESTION IV. Why no one before the flood reached the thousandth year pp. 821–822
• QUESTION V. Why Moses, to each of the generations mentioned, subjoined that clause, 'and he died.' pp. 822–822
• A DISPUTATION. Whether Adam is saved pp. 823–824
• A DISPUTATION. On the chronology of sacred Scripture from Adam to the flood, which Moses set forth in the fifth chapter of the Book of Genesis pp. 825–825
• QUESTION I. How many years passed from the creation of Adam to the flood pp. 825–826
• QUESTION II. How that computation of years which is in the Septuagint interpreters differs from this one pp. 827–829
• QUESTION III. Whether in this computation of years one should stand by the translation of the LXX interpreters, or rather by the Hebrew Scripture pp. 829–832
• QUESTION IV. How so great an inequality of age in the begetting of sons could have existed among men before the flood pp. 833–834
• And Henoch walked with God. And all the days of Henoch were three hundred sixty-five years. And he walked with God, and was seen no more, because God took him pp. 834–835
• A DISPUTATION ON THE TRANSLATION AND THE WRITINGS OF ENOCH pp. 835–835
• QUESTION I. Whether Enoch is dead, or even now lives on earth pp. 835–837
• QUESTION II. Whether Enoch is going to die pp. 837–839
• QUESTION III. Into what place Enoch was translated pp. 839–840
• QUESTION IV. Why God translated Enoch in this way pp. 840–841
• QUESTION V. Whether Enoch, living on earth, now sees the essence of God pp. 842–846
• QUESTION VI. Whether Enoch wrote any book, and whence [Jude] drew the prophecy of his which Jude cites pp. 846–849
• QUESTION VII. Whether Enoch is in the terrestrial Paradise from which Adam was cast out pp. 849–857
• INDEX OF THE THINGS AND WORDS CONTAINED IN THIS WORK pp. 858–858