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Genesis 1:27 : Douay-Rheims Bible parallel
Clementine Latin Vulgate, Haydock Commentary

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Genesis 1:27

Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing.Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican.Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view.
1 In the beginning God created heaven, and earth.In principio creavit Deus cælum, et terram.Beginning. As St. Matthew begins his Gospel with the same title as this work, the Book of the Generation, or Genesis, so St. John adopts the first words of Moses, in the beginning; but he considers a much higher order of things, even the consubstantial Son of God, the same with God from all eternity, forming the universe, in the beginning of time, in conjunction with the other two Divine Persons, by the word of his power; for all things were made by Him, the Undivided Deity. H. --- Elohim, the Judges or Gods, denoting plurality, is joined with a verb singular, he created, whence many, after Peter Lombard, have inferred, that in this first verse of Genesis the adorable mystery of the Blessed Trinity is insinuated, as they also gather from various other passages of the Old Testament, though it was not clearly revealed till our Saviour came himself to be the finisher of our faith. C. --- The Jews being a carnal people and prone to idolatry, might have been in danger of misapplying this great mystery, and therefore an explicit belief of it was not required of them in general. See Collet. &c. H. --- The word bara , created, is here determined by tradition and by reason to mean a production out of nothing, though it be used also to signify the forming of a thing out of pre-existing matter. 21. 27. C. --- The first cause of all things must be God, who, in a moment, spoke, and heaven and earth were made, heaven with all the Angels; and the whole mass of the elements, in a state of confusion, and blended together, out of which the beautiful order, which was afterwards so admirable, arose in the space of six days: thus God was pleased to manifest his free choice in opposition to those Pagans who attributed all to blind chance or fate. Heaven is here placed first, and is not declared empty and dark like the earth; that we may learn to raise our minds and hearts above this land of trial, to that our true country, where we may enjoy God for ever. H.
2 And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters.Terra autem erat inanis et vacua, et tenebræ erant super faciem abyssi: et Spiritus Dei ferebatur super aquas.Spirit of God, giving life, vigour, and motion to things, and preparing the waters for the sacred office of baptism, in which, by the institution of J. C., we must be born again; and, like spiritual fishes, swim amid the tempestuous billows of this world. v. Tert. &c. W. H.---This Spirit is what the Pagan philosophers styled the Soul of the World. C. --- If we compare their writings with the books of Moses and the prophets, we shall find that they agree in many points. See Grotius. H.
3 And God said: Be light made. And light was made.Dixitque Deus: Fiat lux. Et facta est lux.Light. The sun was made on the fourth day, and placed in the firmament to distinguish the seasons, &c.; but the particles of fire were created on the first day, and by their, or the earth's motion, served to discriminate day from the preceding night, or darkness, which was upon the face of the deep. H. --- Perhaps this body of light might resemble the bright cloud which accompanied the Israelites, Ex. xiv. 19, or the three first days might have a kind of imperfect sun, or be like one of our cloudy days. Nothing can be defined with certainty respecting the nature of this primeval light. C.
4 And God saw the light that it was good; and he divided the light from the darkness.Et vidit Deus lucem quod esset bona: et divisit lucem a tenebris.Good; beautiful and convenient:--- he divided light by giving it qualities incompatible with darkness, which is not any thing substantial, and therefore Moses does not say it was created. C. --- While our hemisphere enjoys the day, the other half of the world is involved in darkness. S. Augustine supposes the fall and punishment of the apostate angels are here insinuated. L. imp. de Gen. H.
5 And he called the light Day, and the darkness Night; and there was evening and morning one day.Appellavitque lucem Diem, et tenebras Noctem: factumque est vespere et mane, dies unus.
6 And God said: Let there be a firmament made amidst the waters: and let it divide the waters from the waters.Dixit quoque Deus: Fiat firmamentum in medio aquarum: et dividat aquas ab aquis.A firmament. By this name is here understood the whole space between the earth and the highest stars. The lower part of which divideth the waters that are upon the earth, from those that are above in the clouds. Ch. --- The Heb. Rokia is translated stereoma, solidity by the Sept., and expansion by most of the moderns. The heavens are often represented as a tent spread out, Ps. ciii. 3. C.
7 And God made a firmament, and divided the waters that were under the firmament, from those that were above the firmament, and it was so.Et fecit Deus firmamentum, divisitque aquas, quæ erant sub firmamento, ab his, quæ erant super firmamentum. Et factum est ita.Above the firmament and stars, according to some of the Fathers; or these waters were vapours and clouds arising from the earth, and really divided from the lower waters contained in the sea. C.
8 And God called the firmament, Heaven; and the evening and morning were the second day.Vocavitque Deus firmamentum, Cælum: et factum est vespere et mane, dies secundus.
9 God also said: Let the waters that are under the heaven, be gathered together into one place: and let the dry land appear. And it was so done.Dixit vero Deus: Congregentur aquæ, quæ sub cælo sunt, in locum unum: et appareat arida. Et factum est ita.
10 And God called the dry land, Earth; and the gathering together of the waters, he called Seas. And God saw that it was good.Et vocavit Deus aridam, Terram, congregationesque aquarum appellavit Maria. Et vidit Deus quod esset bonum.
11 And he said: Let the earth bring forth the green herb, and such as may seed, and the fruit tree yielding fruit after its kind, which may have seed in itself upon the earth. And it was so done.Et ait: Germinet terra herbam virentem, et facientem semen, et lignum pomiferum faciens fructum iuxta genus suum, cuius semen in semetipso sit super terram. Et factum est ita.Seed in itself, either in the fruit or leaves, or slips. M. --- At the creation, trees were covered with fruit in Armenia, while in the more northern regions they would not even have leaves: Calmet hence justly observes, that the question concerning the season of the year when the world began, must be understood only with reference to that climate in which Adam dwelt. Scaliger asserts, that the first day corresponds with our 26th of October, while others, particularly the Greeks, fix it upon the 25th of March, on which day Christ was conceived; and, as some Greeks say, was born and nailed to the cross. The great part of respectable authors declare for the vernal equinox, when the year is in all its youth and beauty. H. See T. and Salien's Annals, B.C. Christ 4053.
12 And the earth brought forth the green herb, and such as yieldeth seed according to its kind, and the tree that beareth fruit, having seed each one according to its kind. And God saw that it was good.Et protulit terra herbam virentem, et facientem semen iuxta genus suum, lignumque faciens fructum, et habens unumquodque sementem secundum speciem suam. Et vidit Deus quod esset bonum.
13 And the evening and the morning were the third day.Et factum est vespere et mane, dies tertius.
14 And God said: Let there be lights made in the firmament of heaven, to divide the day and the night, and let them be for signs, and for seasons, and for days and years:Dixit autem Deus: Fiant luminaria in firmamento cæli, et dividant diem ac noctem, et sint in signa et tempora, et dies et annos:For signs. Not to countenance the delusive observations of astrologers, but to give notice of rain, of the proper seasons for sowing, &c. M. --- If the sun was made on the first day, as some assert, there is nothing new created on this fourth day. By specifying the use and creation of these heavenly bodies, Moses shows the folly of the Gentiles, who adored them as gods, and the impiety of those who pretend that human affairs are under the fatal influence of the planets. See S. Aug. Confes. iv. 3. The Heb. term mohadim, which is here rendered seasons, may signify either months , or the times for assembling to worship God; (C.) a practice, no doubt, established from the beginning every week, and probably also the first day of the new moon, a day which the Jews afterwards religiously observed. Plato calls the sun and planets the organs of time, of which, independently of their stated revolutions, man could have formed no conception. The day is completed in twenty-four hours, during which space the earth moves round its axis, and express successively different parts of its surface to the sun. It goes at a rate of fifty-eight thousand miles an hour, and completes its orbit in the course of a year. H.
15 To shine in the firmament of heaven, and to give light upon the earth. And it was so done.ut luceant in firmamento cæli, et illuminent terram. Et factum est ita.
16 And God made two great lights: a greater light to rule the day; and a lesser light to rule the night: and the stars.Fecitque Deus duo luminaria magna: luminare maius, ut præesset diei: et luminare minus, ut præesset nocti: et stellas.Two great lights. God created on the first day light, which being moved from east to west, by its rising and setting made morning and evening. But on the fourth day he ordered and distributed this light, and made the sun, moon, and stars. The moon, though much less than the stars, is here called a great light, from its giving a far greater light to earth than any of them. Ch. --- To rule and adorn, for nothing appears so glorious as the sun and moon. M. --- Many have represented the stars, as well as the sun and moon, to be animated. Ecclesiastes xvi, speaking of the sun says, the spirit goeth forward surveying all places: and in Esdras ix. 6, the Levites address God, Thou hast made heaven and all the host thereof; and thou givest life to all these things, and the host of heaven adoreth thee. S. Aug. Ench. and others, consider this question as not pertaining to faith. See Spen. in Orig. c. Cels. v. C. --- Whether the stars be the suns of other worlds, and whether the moon, &c. be inhabited, philosophers dispute, without being able to come to any certain conclusion: for God has delivered the world to their consideration for dispute, so that man cannot find out the work which God hath made from the beginning to the end, Eccles. iii. 11. If we must frequently confess our ignorance concerning the things which surround us, how shall we pretend to dive into the designs of God, or subject the mysteries of faith to our feeble reason? If we think the Scriptures really contradict the systems of philosophers, ought we to pay greater deference to the latter, than to the unerring word of God? But we must remember, that the sacred writings were given to instruct us in the way to heaven, and not to unfold to us the systems of natural history; and hence God generally addresses us in a manner best suited to our conceptions, and speaks of nature as it appears to the generality of mankind. At the same time, we may confidently asset, that the Scriptures never assert what is false. If we judge, with the vulgar, that the sun, moon, and stars are no larger than they appear to our naked eye, we shall still have sufficient reason to admire the works of God; but, if we are enabled to discover that the sun's diameter, for example, is 763 thousand miles, and its distance from our earth about 95 million miles, and the fixed stars (as they are called, though probably all in motion) much more remote, what astonishment must fill our breast! Our understanding is bewildered in the unfathomable abyss, in the unbounded expanse, even of the visible creation. --- Sirius, the nearest to us of all the fixed stars, is supposed to be 400,000 times the distance from the sun that our earth is, or 38 millions of millions of miles. Light, passing at the rate of twelve millions of miles every minute, would be nearly 3,000 years in coming to us from the remotest star in our stratum, beyond which are others immensely distant, which it would require about 40,000 years to reach, even with the same velocity. Who shall not then admire thy works and fear thee, O King of ages! Walker. --- Geog. justly remarks, "we are lost in wonder when we attempt to comprehend either the vastness or minuteness of creation. Philosophers think it possible for the universe to be reduced to the smallest size, to an atom, merely by filling up the pores;" and the reason they allege is, "because we know not the real structure of bodies." Shall any one then pretend to wisdom, and still call in question the mysteries of faith, transubstantiation, &c., when the most learned confess they cannot fully comprehend the nature even of a grain of sand? While on the one hand some assert, that all the world may be reduced to this compass; others say, a grain of sand may be divided in infinitum! H.
17 And he set them in the firmament of heaven to shine upon the earth.Et posuit eas in firmamento cæli, ut lucerent super terram,
18 And to rule the day and the night, and to divide the light and the darkness. And God saw that it was præessent diei ac nocti, et dividerent lucem ac tenebras. Et vidit Deus quod esset bonum.
19 And the evening and morning were the fourth day.Et factum est vespere et mane, dies quartus.
20 God also said: Let the waters bring forth the creeping creature having life, and the fowl that may fly over the earth under the firmament of heaven.Dixit etiam Deus: Producant aquæ reptile animæ viventis, et volatile super terram sub firmamento cæli.Creeping: destitute of feet like fishes, which move on their bellies. M. --- Fowl. Some assert that birds were formed of the earth, but they seem to have the same origin as fishes, namely, water; and still they must not be eaten on days of abstinence, which some of the ancients thought lawful, Socrates v. 20. To conciliate the two opinions, perhaps we might say, that the birds were formed of mud, (C.) or that some of the nature of fish, like barnacles, might be made of water and others of earth, C. 11. 19. --- Under: Heb. on the face of the firmament, or in the open air. H.
21 And God created the great whales, and every living and moving creature, which the waters brought forth, according to their kinds, and every winged fowl according to its kind. And God saw that it was good.Creavitque Deus Cete grandia, et omnem animam viventem atque motabilem, quam produxerant aquæ in species suas, et omne volatile secundum genus suum. Et vidit Deus quod esset bonum.
22 And he blessed them, saying: Increase and multiply, and fill the waters of the sea: and let the birds be multiplied upon the earth.Benedixitque eis, dicens: Crescite, et multiplicamini, et replete aquas maris: avesque multiplicentur super terram.Blessed them, or enabled them to produce others. --- Multiply: the immense numbers and variety of fishes and fowls is truly astonishing.
23 And the evening and morning were the fifth day.Et factum est vespere et mane, dies quintus.
24 And God said: Let the earth bring forth the living creature in its kind, cattle and creeping things, and beasts of the earth, according to their kinds. And it was so done.Dixit quoque Deus: Producat terra animam viventem in genere suo, iumenta, et reptilia, et bestias terræ secundum species suas. Factumque est ita.
25 And God made the beasts of the earth according to their kinds, and cattle, and every thing that creepeth on the earth after its kind. And God saw that it was good.Et fecit Deus bestias terræ iuxta species suas, et iumenta, et omne reptile terræ in genere suo. Et vidit Deus quod esset bonum,
26 And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the ait: Faciamus Hominem ad imaginem, et similitudinem nostram: et præsit piscibus maris, et volatilibus cæli, et bestiis, universæque terræ, omnique reptili, quod movetur in terra.Let us make man to our image. This image of God in man, is not in the body, but in the soul; which is a spiritual substance, endued with understanding and free-will. God speaketh here in the plural number, to insinuate the plurality of persons in the Deity. Ch. --- Some of the ancient Jews maintained that God here addressed his council, the Angels; but is it probable that he should communicate to them the title of Creator, and a perfect similitude with himself? C. --- Man is possessed of many prerogatives above all other creatures of this visible world: his soul gives him a sort of equality with the Angels; and though his body be taken from the earth, like the brutes, yet even here the beautiful construction, the head erect and looking towards heaven, &c. makes S. Aug. observe, an air of majesty in the human body, which raises man above all terrestrial animals, and brings him in some measure near to the Divinity. As Jesus assumed our human nature, we may assert, that we bear a resemblance to God both in soul and body. Tertullian (de Resur. 5.) says, "Thus that slime, putting on already the image of Christ, who would come in the flesh, was not only the work of God, but also a pledge." H. See S. Bern. on Ps. xcix. W.
27 And God created man to his own image: to the image of God he created him: male and female he created them.Et creavit Deus hominem ad imaginem suam: ad imaginem Dei creavit illum, masculum et feminam creavit eos.Male and female. Eve was taken from Adam's side on this same day, though it be related in the following chapter. Adam was not an hermaphrodite as some have foolishly asserted. C. --- Adam means the likeness, or red earth, that in one word we may behold our nobility and meanness. H.
28 And God blessed them, saying: Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all living creatures that move upon the earth.Benedixitque illis Deus, et ait: Crescite et multiplicamini, et replete terram, et subiicite eam, et dominamini piscibus maris, et volatilibus cæli, et universis animantibus, quæ moventur super terram.Increase and multiply. This is not a precept, as some protestant controvertists would have it, but a blessing, rendering them fruitful: for God had said the same words to the fishes and birds, (ver. 22.) who were incapable of receiving a precept. Ch. --- Blessed them, not only with fecundity as he had done to other creatures, but also with dominion over them, and much more with innocence and abundance of both natural and supernatural gifts. --- Increase. The Hebrews understand this literally as a precept binding every man at twenty years of age (C.); and some of the Reformers argued hence, that Priests, &c. were bound to marry: very prudently they have not determined how soon! But the Fathers in general agree that if this were a precept with respect to Adam, for the purpose of filling the earth, it is no longer so, that end being sufficiently accomplished. Does not St. Paul wish all men to be like himself, unmarried? 1 Cor. vii. 1. 7. 8. H.
29 And God said: Behold I have given you every herb bearing seed upon the earth, and all trees that have in themselves seed of their own kind, to be your meat:Dixitque Deus: Ecce dedi vobis omnem herbam afferentem semen super terram, et universa ligna quæ habent in semetipsis sementem generis sui, ut sint vobis in escam: Every herb, &c. As God does not here express leave to eat flesh-meat, which he did after the deluge, it is supposed that the more religious part of mankind, at least, abstained from it, and from wine, till after that event, when they became more necessary to support decayed nature. H. M. --- In the golden age, spontaneous fruits were the food of happy mortals. C.

30 And to all beasts of the earth, and to every fowl of the air, and to all that move upon the earth, and wherein there is life, that they may have to feed upon. And it was so cunctis animantibus terræ, omnique volucri cæli, et universis quæ moventur in terra, et in quibus est anima vivens, ut habeant ad vescendum. Et factum est ita.
31 And God saw all the things that he had made, and they were very good. And the evening and morning were the sixth day.Viditque Deus cuncta quæ fecerat: et erant valde bona. Et factum est vespere et mane, dies sextus.