EOB: Official Site of the Eastern / Greek Orthodox Bible (Old and New Testament)

Genesis 5:2

EOB (Eastern / Greek Orthodox Bible):

He created them male and female. He blessed them and named them Humanity when they were created.

EOB Footnote:

The MT includes the phrase “on the day they were created” which is absent from the LXX manuscripts. The MT also reads “he called their name Adam” where the LXX reads “he called his name Adam,” applying the name to the man specifically rather than to humanity collectively.

Other Translations:

KJV (King James Version):

Male and female created he them; and blessed them, and called their name Adam, in the day when they were created.

WEB (World English Bible):

He created them male and female, and blessed them. On the day they were created, he named them “Adam.”

Benton LXX (Vaticanus):

He made them male and female, and blessed them, and called their name Adam, in the day wherein he made them.

Douai-Rheims (Vulgate):

Male and female he created them; and he blessed them: and called their name Adam, in the day when they were created.

Apostoliki Diakonia (LXX):

Male and female he created them, and he blessed them and named them Mankind when they were created.

YLT (Young Literal Translation )(MT):

He created them male and female, and blessed them, and called their name Adam in the day of their being created.

BBE (Bible in Basic English):

Male and female he made them, naming them Man, and giving them his blessing on the day when they were made.

EOB COMMENTARY:

EOB Commentary:

Genesis 5:2 Commentary

Male and Female: The Fullness of Human Nature

This verse reiterates the foundational truth established in Genesis 1:27, emphasizing that God created humanity as male and female, blessed them together, and named them collectively “Adam” (meaning “humanity” or “man”). The repetition within the genealogical framework of Genesis 5 serves to anchor the subsequent lineage in the original divine intention for human nature.

Patristic Interpretation: Saint Gregory of Nyssa, in his work “On the Making of Man,” reflects deeply on the significance of humanity being created male and female while bearing the singular name “Adam.” He sees in this a profound unity of human nature that transcends the distinction of sexes while not abolishing it. The blessing pronounced upon both together indicates that neither sex alone constitutes the fullness of humanity, but rather their complementary union reflects the complete image of God.

Saint John Chrysostom notes that by naming them both “Adam,” Scripture teaches us the fundamental equality of dignity between man and woman before God, even as their roles may differ. This naming also points to the organic unity of the human race, all descending from one source and sharing one nature.

Christological Significance: The Church Fathers saw in this verse a preparation for understanding the New Adam. Christ assumes the fullness of human nature, and through His incarnation, He restores and elevates what was created and blessed in the beginning. Saint Irenaeus teaches that Christ recapitulates all of humanity in Himself, healing the nature that was created male and female and blessed by God.

The blessing mentioned in this verse finds its ultimate fulfillment in Christ, who becomes the source of blessing for all humanity. What was given in creation is restored and perfected in redemption.

Liturgical Connection: In the Orthodox marriage service, the Church invokes the blessing given to the first-created humans. The priest prays that God would bless the couple as He blessed Adam and Eve in Paradise. This liturgical reference connects every Christian marriage to the primordial blessing of Genesis 5:2, understanding matrimony as a participation in God’s original design for human communion and fruitfulness.

Spiritual Reflection: For Orthodox spirituality, this verse reminds us that human nature in its totality—male and female together—is blessed by God and called good. The ascetic tradition, while honoring celibacy, never denigrates the body or the distinction of sexes as evil. Rather, the goal of theosis encompasses the whole human person as God created and blessed humanity from the beginning.

Introduction to the book of Leviticus

The Book of Leviticus receives its English title from the Latin Vulgate, which is derived from the Greek Septuagint (LXX) title Leuitikon (Λευιτικόν), meaning “Levitical” or “pertaining to the Levites.”

Read More »

Introduction to the book of Exodus

The Book of Exodus receives its English title from the Greek Septuagint (LXX), where it is called Exodos (Ἔξοδος), meaning “departure” or “exit.” This name was chosen because the central

Read More »