Catholic Bible
Mosaico decorativo

Gênesis, 2

1. kai sunetelesqhsan o ouranoV kai h gh kai paV o kosmoV autwn

1. igitur perfecti sunt cæli et terra et omnis ornatus eorum

2. kai sunetelesen o qeoV en th hmera th ekth ta erga autou a epoihsen kai katepausen th hmera th ebdomh apo pantwn twn ergwn autou wn epoihsen

2. conplevitque Deus die septimo opus suum quod fecerat et requievit die septimo ab universo opere quod patrarat

3. kai huloghsen o qeoV thn hmeran thn ebdomhn kai hgiasen authn oti en auth katepausen apo pantwn twn ergwn autou wn hrxato o qeoV poihsai

3. et benedixit diei septimo et sanctificavit illum quia in ipso cessaverat ab omni opere suo quod creavit Deus ut faceret

4. auth h bibloV genesewV ouranou kai ghV ote egeneto h hmera epoihsen o qeoV ton ouranon kai thn ghn

4. istæ generationes cæli et terræ quando creatæ sunt in die quo fecit Dominus Deus cælum et terram

5. kai pan clwron agrou pro tou genesqai epi thV ghV kai panta corton agrou pro tou anateilai ou gar ebrexen o qeoV epi thn ghn kai anqrwpoV ouk hn ergazesqai thn ghn

5. et omne virgultum agri antequam oreretur in terra omnemque herbam regionis priusquam germinaret non enim pluerat Dominus Deus super terram et homo non erat qui operaretur terram

6. phgh de anebainen ek thV ghV kai epotizen pan to proswpon thV ghV

6. sed fons ascendebat e terra inrigans universam superficiem terræ

7. kai eplasen o qeoV ton anqrwpon coun apo thV ghV kai enefushsen eiV to proswpon autou pnohn zwhV kai egeneto o anqrwpoV eiV yuchn zwsan

7. formavit igitur Dominus Deus hominem de limo terræ et inspiravit in faciem ejus spiraculum vitæ et factus est homo in animam viventem

8. kai efuteusen kurioV o qeoV paradeison en edem kata anatolaV kai eqeto ekei ton anqrwpon on eplasen

8. plantaverat autem Dominus Deus paradisum voluptatis a principio in quo posuit hominem quem formaverat

9. kai exaneteilen o qeoV eti ek thV ghV pan xulon wraion eiV orasin kai kalon eiV brwsin kai to xulon thV zwhV en mesw tw paradeisw kai to xulon tou eidenai gnwston kalou kai ponhrou

9. produxitque Dominus Deus de humo omne lignum pulchrum visu et ad vescendum suave lignum etiam vitæ in medio paradisi lignumque scientiæ boni et mali

10. potamoV de ekporeuetai ex edem potizein ton paradeison ekeiqen aforizetai eiV tessaraV arcaV

10. et fluvius egrediebatur de loco voluptatis ad inrigandum paradisum qui inde dividitur in quattuor capita

11. onoma tw eni fiswn outoV o kuklwn pasan thn ghn euilat ekei ou estin to crusion

11. nomen uni Phison ipse est qui circuit omnem terram Evilat ubi nascitur aurum

12. to de crusion thV ghV ekeinhV kalon kai ekei estin o anqrax kai o liqoV o prasinoV

12. et aurum terræ illius optimum est ibique invenitur bdellium et lapis onychinus

13. kai onoma tw potamw tw deuterw ghwn outoV o kuklwn pasan thn ghn aiqiopiaV

13. et nomen fluvio secundo Geon ipse est qui circuit omnem terram Æthiopiæ

14. kai o potamoV o tritoV tigriV outoV o poreuomenoV katenanti assuriwn o de potamoV o tetartoV outoV eufrathV

14. nomen vero fluminis tertii Tigris ipse vadit contra Assyrios fluvius autem quartus ipse est Eufrates

15. kai elaben kurioV o qeoV ton anqrwpon on eplasen kai eqeto auton en tw paradeisw ergazesqai auton kai fulassein

15. tulit ergo Dominus Deus hominem et posuit eum in paradiso voluptatis ut operaretur et custodiret illum

16. kai eneteilato kurioV o qeoV tw adam legwn apo pantoV xulou tou en tw paradeisw brwsei fagh

16. præcepitque ei dicens ex omni ligno paradisi comede

17. apo de tou xulou tou ginwskein kalon kai ponhron ou fagesqe ap' autou h d' an hmera faghte ap' autou qanatw apoqaneisqe

17. de ligno autem scientiæ boni et mali ne comedas in quocumque enim die comederis ex eo morte morieris

18. kai eipen kurioV o qeoV ou kalon einai ton anqrwpon monon poihswmen autw bohqon kat' auton

18. dixit quoque Dominus Deus non est bonum esse hominem solum faciamus ei adiutorium similem sui

19. kai eplasen o qeoV eti ek thV ghV panta ta qhria tou agrou kai panta ta peteina tou ouranou kai hgagen auta proV ton adam idein ti kalesei auta kai pan o ean ekalesen auto adam yuchn zwsan touto onoma autou

19. formatis igitur Dominus Deus de humo cunctis animantibus terræ et universis volatilibus cæli adduxit ea ad Adam ut videret quid vocaret ea omne enim quod vocavit Adam animæ viventis ipsum est nomen ejus

20. kai ekalesen adam onomata pasin toiV kthnesin kai pasi toiV peteinoiV tou ouranou kai pasi toiV qhrioiV tou agrou tw de adam ouc eureqh bohqoV omoioV autw

20. appellavitque Adam nominibus suis cuncta animantia et universa volatilia cæli et omnes bestias terræ Adam vero non inveniebatur adiutor similis ejus

21. kai epebalen o qeoV ekstasin epi ton adam kai upnwsen kai elaben mian twn pleurwn autou kai aneplhrwsen sarka ant' authV

21. inmisit ergo Dominus Deus soporem in Adam cumque obdormisset tulit unam de costis ejus et replevit carnem pro ea

22. kai wkodomhsen kurioV o qeoV thn pleuran hn elaben apo tou adam eiV gunaika kai hgagen authn proV ton adam

22. et ædificavit Dominus Deus costam quam tulerat de Adam in mulierem et adduxit eam ad Adam

23. kai eipen adam touto nun ostoun ek twn ostewn mou kai sarx ek thV sarkoV mou auth klhqhsetai gunh oti ek tou androV authV elhmfqh auth

23. dixitque Adam hoc nunc os ex ossibus meis et caro de carne mea hæc vocabitur virago quoniam de viro sumpta est

24. eneken toutou kataleiyei anqrwpoV ton patera autou kai thn mhtera autou kai proskollhqhsetai proV thn gunaika autou kai esontai oi duo eiV sarka mian

24. quam ob rem relinquet homo patrem suum et matrem et adherebit uxori suæ et erunt duo in carne una

25. kai hsan oi duo gumnoi o te adam kai h gunh autou kai ouk hscunonto

25. erant autem uterque nudi Adam scilicet et uxor ejus et non erubescebant



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Footnotes:

2:1-3 - The completion of creation on the seventh day emphasizes the importance of rest and the sanctity of the Sabbath. God establishes a pattern for humanity of balance between work and rest, inviting all to enjoy an intimate relationship with Him (see also Exodus 20:8-11 and Hebrews 4:9-10).

2:4-7 - The creation of man from the dust of the ground and the breath of life from God demonstrate the unique dignity of human beings. This highlights the special relationship between God and humanity, emphasizing that we are made in His image and likeness (see also Psalm 8:4-5 and James 1:18).

2:15-17 - Adam's responsibility to care for the Garden of Eden reflects the human calling to care for creation. The prohibition against eating the fruit of the knowledge of good and evil introduces the question of freedom and moral choice, demonstrating the need for obedience to God (see also Galatians 6:7-8 and Deuteronomy 30:19).

2:18-25 - The creation of woman from Adam's rib emphasizes the unity and partnership in marriage. This sets the model for the marital relationship, where man and woman become one flesh, reflecting God's intention for community life (see also Ephesians 5:31-32 and Genesis 1:27).

02:25 - Adam and Eve's shameless nakedness symbolizes their innocence and purity before the fall. This initial condition represents the harmony between God, humanity, and creation, which will be compromised by sin (see also Romans 1:20-23 and Revelation 21:4).

Verses related to Gênesis, 2:

Genesis chapter 2 delves deeper into the creation narrative, focusing on the formation of humanity. How does God create man and woman? This detailed account describes the creation of Adam from the dust of the ground, the formation of the Garden of Eden, and the creation of Eve as a fit helper. The text explores fundamental themes such as human purpose, the relationship between man and woman, and the special relationship between God and humanity. Consider with us five Bible passages that illuminate the eternal principles presented in this crucial chapter.

1 Corinthians 15:45: "Thus it is written: 'The first man, Adam, became a living being'; the last Adam, life-giving spirit." - This verse makes direct reference to the creation of Adam in Genesis 2:7, establishing a parallel between Adam and Christ, and expanding the theological meaning of the creation of man.

Matthew 19:4-5: "He replied: 'Have you not read that in the beginning the Creator made them male and female and said: For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh?'" - Jesus directly quotes Genesis 2:24, reaffirming the divine model for marriage established at creation.

Revelation 22:1-2: "Then the angel showed me the river of water of life that, clear as crystal, flowed from the throne of God and the Lamb, in the middle of the main street of the city. On each side of the river was the tree of life, which bears fruit twelve times a year, once a month. The leaves of the tree serve to heal the nations." - This vision of the heavenly paradise echoes elements of the Garden of Eden described in Genesis 2, particularly the mention of the river and the tree of life.

Ephesians 5:31: "For this reason, a man will leave his father and mother and be united to his wife, and the two will become one flesh." - Paul cites Genesis 2:24, applying the principle of marriage established at creation to the relationship between Christ and the Church, demonstrating the continuity of this concept in the New Testament.

Isaiah 51:3: "The Lord will surely comfort Zion and look with compassion on all her ruins; he will make its deserts like Eden, its wilderness like the garden of the Lord. Joy and contentment will be found in it, thanksgiving and the sound of songs." - This verse references the Garden of Eden from Genesis 2, using it as a metaphor for divine restoration and blessing, showing the continuing importance of this concept in prophetic hope.

FAQ:

How did God form man in Genesis 2?

God formed man from the dust of the ground and breathed into his nostrils the breath of life, and he became a living being. (Genesis 2:7)

What was the purpose of the Garden of Eden?

The Garden of Eden was created for man to care for and cultivate. It contained trees of every kind, including the tree of life and the tree of the knowledge of good and evil. (Genesis 2:8-9, 15)

Why did God create woman?

God created woman as a suitable helper for man, because he saw that it was not good for the man to be alone. She was formed from Adam's rib. (Genesis 2:18-22)

What was God's first command to man?

God commanded man not to eat from the tree of the knowledge of good and evil, for on the day he did so he would surely die. (Genesis 2:16-17)

What does "one flesh" mean in Genesis 2?

One flesh refers to the intimate and indivisible union of a man and a woman in marriage, representing both physical and spiritual unity. (Genesis 2:24)


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