Analytic Septuagint with accents, Strong numbers and morphology (v. יהוה)

1ΚαὶG2532{CONJ} συνετελέσθησανG4931{V-API-3P} ὁG3588{T-NSM} οὐρανὸςG3772{N-NSM} καὶG2532{CONJ} ἡG3588{T-NSF} γῆG1065{N-NSF} καὶG2532{CONJ} πᾶςG3956{A-NSM} ὁG3588{T-NSM} κόσμοςG2889{N-NSM} αὐτῶνG846{D-GPM}. 2καὶG2532{CONJ} συνετέλεσενG4931{V-AAI-3S} ὁG3588{T-NSM} θεὸςG2316{N-NSM} ἐνG1722{PREP} τῇG3588{T-DSF} ἡμέρᾳG2250{N-DSF} τῇG3588{T-DSF} ἕκτῃG1622{A-DSF} τὰG3588{T-APN} ἔργαG2041{N-APN} αὐτοῦG846{D-GSM}, ἃG3739{R-APN} ἐποίησενG4160{V-AAI-3S}, καὶG2532{CONJ} κατέπαυσενG2664{V-AAI-3S} τῇG3588{T-DSF} ἡμέρᾳG2250{N-DSF} τῇG3588{T-DSF} ἑβδόμῃG1442{A-DSF} ἀπὸG575{PREP} πάντωνG3956{A-GPN} τῶνG3588{T-GPN} ἔργωνG2041{N-GPN} αὐτοῦG846{D-GSM}, ὧνG3739{R-GPN} ἐποίησενG4160{V-AAI-3S}. 3καὶG2532{CONJ} ηὐλόγησενG2127{V-AAI-3S} ὁG3588{T-NSM} θεὸςG2316{N-NSM} τὴνG3588{T-ASF} ἡμέρανG2250{N-ASF} τὴνG3588{T-ASF} ἑβδόμηνG1442{A-ASF} καὶG2532{CONJ} ἡγίασενG37{V-AAI-3S} αὐτήνG846{D-ASF}, ὅτιG3754{CONJ} ἐνG1722{PREP} αὐτῇG846{D-DSF} κατέπαυσενG2664{V-AAI-3S} ἀπὸG575{PREP} πάντωνG3956{A-GPN} τῶνG3588{T-GPN} ἔργωνG2041{N-GPN} αὐτοῦG846{D-GSM}, ὧνG3739{R-GPN} ἤρξατοG757{V-ANI-3S} ὁG3588{T-NSM} θεὸςG2316{N-NSM} ποιῆσαιG4160{V-AAN}. 4ΑὕτηG3778{D-NSF} ἡG3588{T-NSF} βίβλοςG976{N-NSF} γενέσεωςG1078{N-GSF} οὐρανοῦG3772{N-GSM} καὶG2532{CONJ} γῆςG1065{N-GSF}, ὅτεG3753{ADV} ἐγένετοG1096{V-ANI-3S}, ᾗG3739{R-DSF} ἡμέρᾳG2250{N-DSF} ἐποίησενG4160{V-AAI-3S} ὁG3588{T-NSM} יהוהH3068{N-NSM} τὸνG3588{T-ASM} οὐρανὸνG3772{N-ASM} καὶG2532{CONJ} τὴνG3588{T-ASF} γῆνG1065{N-ASF} 5καὶG2532{CONJ} πᾶνG3956{A-ASN} χλωρὸνG5515{A-ASN} ἀγροῦG68{N-GSM} πρὸG4253{PREP} τοῦG3588{T-GSN} γενέσθαιG1096{V-AMP} ἐπὶG1909{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF} καὶG2532{CONJ} πάνταG3956{A-ASM} χόρτονG5528{N-ASM} ἀγροῦG68{N-GSM} πρὸG4253{PREP} τοῦG3588{T-GSN} ἀνατεῖλαιG393{V-AAN}· οὐG3364{ADV} γὰρG1063{PRT} ἔβρεξενG1026{V-AAI-3S} ὁG3588{T-NSM} יהוהH3068{N-NSM} ἐπὶG1909{PREP} τὴνG3588{T-ASF} γῆνG1065{N-ASF}, καὶG2532{CONJ} ἄνθρωποςG444{N-NSM} οὐκG3364{ADV} ἦνG1510{V-IAI-3S} ἐργάζεσθαιG2038{V-PMN} τὴνG3588{T-ASF} γῆνG1065{N-ASF}, 6πηγὴG4077{N-NSF} δὲG1161{PRT} ἀνέβαινενG305{V-IAI-3S} ἐκG1537{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF} καὶG2532{CONJ} ἐπότιζενG4222{V-IAI-3S} πᾶνG3956{A-ASN} τὸG3588{T-ASN} πρόσωπονG4383{N-ASN} τῆςG3588{T-GSF} γῆςG1065{N-GSF}. 7καὶG2532{CONJ} ἔπλασενG4111{V-AAI-3S} ὁG3588{T-NSM} יהוהH3068{N-NSM} τὸνG3588{T-ASM} ἄνθρωπονG444{N-ASM} χοῦνG5522{N-ASM} ἀπὸG575{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF} καὶG2532{CONJ} ἐνεφύσησενG1720{V-AAI-3S} εἰςG1519{PREP} τὸG3588{T-ASN} πρόσωπονG4383{N-ASN} αὐτοῦG846{D-GSM} πνοὴνG4157{N-ASF} ζωῆςG2222{N-GSF}, καὶG2532{CONJ} ἐγένετοG1096{V-ANI-3S} ὁG3588{T-NSM} ἄνθρωποςG444{N-NSM} εἰςG1519{PREP} ψυχὴνG5590{N-ASF} ζῶσανG2198{V-PAPAS}. 8ΚαὶG2532{CONJ} ἐφύτευσενG5452{V-AAI-3S} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεὸςG2316{N-NSM} παράδεισονG3857{N-ASM} ἐνG1722{PREP} Εδεμ{N-PRI} κατὰG2596{PREP} ἀνατολὰςG395{N-APF} καὶG2532{CONJ} ἔθετοG5087{V-ANI-3S} ἐκεῖG1563{ADV} τὸνG3588{T-ASM} ἄνθρωπονG444{N-ASM}, ὃνG3739{R-ASM} ἔπλασενG4111{V-AAI-3S}. 9καὶG2532{CONJ} ἐξανέτειλενG1816{V-AAI-3S} ὁG3588{T-NSM} יהוהH3068{N-NSM} ἔτιG2089{ADV} ἐκG1537{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF} πᾶνG3956{A-ASN} ξύλονG3586{N-ASN} ὡραῖονG5611{A-ASN} εἰςG1519{PREP} ὅρασινG3706{N-ASF} καὶG2532{CONJ} καλὸνG2570{A-ASM} εἰςG1519{PREP} βρῶσινG1035{N-ASF} καὶG2532{CONJ} τὸG3588{T-NSN} ξύλονG3586{N-NSN} τῆςG3588{T-GSF} ζωῆςG2222{N-GSF} ἐνG1722{PREP} μέσῳG3319{A-DSM} τῷG3588{T-DSM} παραδείσῳG3857{N-DSM} καὶG2532{CONJ} τὸG3588{T-ASN} ξύλονG3586{N-ASN} τοῦG3588{T-GSN} εἰδέναιG1492{V-RAN} γνωστὸνG1110{A-ASN} καλοῦG2570{A-GSM} καὶG2532{CONJ} πονηροῦG4190{A-GSM}. 10ποταμὸςG4215{N-NSM} δὲG1161{PRT} ἐκπορεύεταιG1607{V-PMI-3S} ἐξG1537{PREP} Εδεμ{N-PRI} ποτίζεινG4222{V-PAN} τὸνG3588{T-ASM} παράδεισονG3857{N-ASM}· ἐκεῖθενG1564{ADV} ἀφορίζεταιG873{V-PMI-3S} εἰςG1519{PREP} τέσσαραςG5064{A-APF} ἀρχάςG746{N-APF}. 11ὄνομαG3686{N-NSN} τῷG3588{T-DSM} ἑνὶG1519{A-DSM} Φισων{N-PRI}· οὗτοςG3778{D-NSM} ὁG3588{T-NSM} κυκλῶνG2944{V-PAPNS} πᾶσανG3956{A-ASF} τὴνG3588{T-ASF} γῆνG1065{N-ASF} Ευιλατ{N-PRI}, ἐκεῖG1563{ADV} οὗG3739{R-GSM} ἐστινG1510{V-PAI-3S} τὸG3588{T-NSN} χρυσίονG5553{N-NSN}· 12τὸG3588{T-ASN} δὲG1161{PRT} χρυσίονG5553{N-ASN} τῆςG3588{T-GSF} γῆςG1065{N-GSF} ἐκείνηςG1565{D-GSF} καλόνG2570{A-ASM}· καὶG2532{CONJ} ἐκεῖG1563{ADV} ἐστινG1510{V-PAI-3S} ὁG3588{T-NSM} ἄνθραξG440{N-NSM} καὶG2532{CONJ} ὁG3588{T-NSM} λίθοςG3037{N-NSM} ὁG3588{T-NSM} πράσινος{N-NSM}. 13καὶG2532{CONJ} ὄνομαG3686{N-ASN} τῷG3588{T-DSM} ποταμῷG4215{N-DSM} τῷG3588{T-DSM} δευτέρῳG1208{A-DSM} Γηων{N-PRI}· οὗτοςG3778{D-NSM} ὁG3588{T-NSM} κυκλῶνG2944{V-PAPNS} πᾶσανG3956{A-ASF} τὴνG3588{T-ASF} γῆνG1065{N-ASF} ΑἰθιοπίαςG128{N-GSF}. 14καὶG2532{CONJ} ὁG3588{T-NSM} ποταμὸςG4215{N-NSM} ὁG3588{T-NSM} τρίτοςG5154{A-NSM} Τίγρις{N-PRI}· οὗτοςG3778{D-NSM} ὁG3588{T-NSM} πορευόμενοςG4198{V-PMPNS} κατέναντιG2713{PREP} Ἀσσυρίων{N-GPM}. ὁG3588{T-NSM} δὲG1161{PRT} ποταμὸςG4215{N-NSM} ὁG3588{T-NSM} τέταρτοςG5067{A-NSM}, οὗτοςG3778{D-NSM} ΕὐφράτηςG2166{N-NSM}. 15ΚαὶG2532{CONJ} ἔλαβενG2983{V-AAI-3S} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεὸςG2316{N-NSM} τὸνG3588{T-ASM} ἄνθρωπονG444{N-ASM}, ὃνG3739{R-ASM} ἔπλασενG4111{V-AAI-3S}, καὶG2532{CONJ} ἔθετοG5087{V-ANI-3S} αὐτὸνG846{D-ASM} ἐνG1722{PREP} τῷG3588{T-DSM} παραδείσῳG3857{N-DSM} ἐργάζεσθαιG2038{V-PMN} αὐτὸνG846{D-ASM} καὶG2532{CONJ} φυλάσσεινG5442{V-PAN}. 16καὶG2532{CONJ} ἐνετείλατοG1781{V-ANI-3S} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεὸςG2316{N-NSM} τῷG3588{T-DSM} ΑδαμG76{N-PRI} λέγωνG3004{V-PAPNS} ἈπὸG575{PREP} παντὸςG3956{A-GSN} ξύλουG3586{N-GSN} τοῦG3588{T-GSN} ἐνG1722{PREP} τῷG3588{T-DSM} παραδείσῳG3857{N-DSM} βρώσειG1035{N-DSF} φάγῃG2068{V-FMI-2S}, 17ἀπὸG575{PREP} δὲG1161{PRT} τοῦG3588{T-GSN} ξύλουG3586{N-GSN} τοῦG3588{T-GSN} γινώσκεινG1097{V-PAN} καλὸνG2570{A-ASN} καὶG2532{CONJ} πονηρόνG4190{A-ASN}, οὐG3364{ADV} φάγεσθεG2068{V-FMI-2P} ἀπ᾽G575{PREP} αὐτοῦG846{D-GSM}· ᾗG3739{R-DSF} δ᾽G1161{PRT} ἂνG302{PRT} ἡμέρᾳG2250{N-DSF} φάγητεG2068{V-AAS-2P} ἀπ᾽G575{PREP} αὐτοῦG846{D-GSM}, θανάτῳG2288{N-DSM} ἀποθανεῖσθεG599{V-FMI-2P}. 18ΚαὶG2532{CONJ} εἶπενG3004{V-AAI-3S} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεόςG2316{N-NSM} ΟὐG3364{ADV} καλὸνG2570{A-ASN} εἶναιG1510{V-PAN} τὸνG3588{T-ASM} ἄνθρωπονG444{N-ASM} μόνονG3440{ADV}· ποιήσωμενG4160{V-AAS-1P} αὐτῷG846{D-DSM} βοηθὸνG998{N-ASM} κατ᾽G2596{PREP} αὐτόνG846{D-ASM}. 19καὶG2532{CONJ} ἔπλασενG4111{V-AAI-3S} ὁG3588{T-NSM} יהוהH3068{N-NSM} ἔτιG2089{ADV} ἐκG1537{PREP} τῆςG3588{T-GSF} γῆςG1065{N-GSF} πάνταG3956{A-APN} τὰG3588{T-APN} θηρίαG2342{N-APN} τοῦG3588{T-GSM} ἀγροῦG68{N-GSM} καὶG2532{CONJ} πάνταG3956{A-APN} τὰG3588{T-APN} πετεινὰG4071{N-APN} τοῦG3588{T-GSM} οὐρανοῦG3772{N-GSM} καὶG2532{CONJ} ἤγαγενG71{V-AAI-3S} αὐτὰG846{D-APN} πρὸςG4314{PREP} τὸνG3588{T-ASM} ΑδαμG76{N-PRI} ἰδεῖνG3708{V-AAN}, τίG5100{I-ASN} καλέσειG2564{V-FAI-3S} αὐτάG846{D-APN}, καὶG2532{CONJ} πᾶνG3956{A-NSN}, ὃG3739{R-ASN} ἐὰνG1437{CONJ} ἐκάλεσενG2564{V-AAI-3S} αὐτὸG846{D-ASN} ΑδαμG76{N-PRI} ψυχὴνG5590{N-ASF} ζῶσανG2198{V-PAPAS}, τοῦτοG3778{D-ASN} ὄνομαG3686{N-ASN} αὐτοῦG846{D-GSM}. 20ΚαὶG2532{CONJ} ἐκάλεσενG2564{V-AAI-3S} ΑδαμG76{N-PRI} ὀνόματαG3686{N-APN} πᾶσινG3956{A-DPN} τοῖςG3588{T-DPN} κτήνεσινG2934{N-DPN} καὶG2532{CONJ} πᾶσιG3956{A-DPN} τοῖςG3588{T-DPN} πετεινοῖςG4071{N-DPN} τοῦG3588{T-GSM} οὐρανοῦG3772{N-GSM} καὶG2532{CONJ} πᾶσιG3956{A-DPN} τοῖςG3588{T-DPN} θηρίοιςG2342{N-DPN} τοῦG3588{T-GSM} ἀγροῦG68{N-GSM}, τῷG3588{T-DSM} δὲG1161{PRT} ΑδαμG76{N-PRI} οὐχG3364{ADV} εὑρέθηG2147{V-API-3S} βοηθὸςG998{N-NSM} ὅμοιοςG3664{A-NSM} αὐτῷG846{D-DSM}. 21καὶG2532{CONJ} ἐπέβαλενG1911{V-AAI-3S} ὁG3588{T-NSM} יהוהH3068{N-NSM} ἔκστασινG1611{N-ASF} ἐπὶG1909{PREP} τὸνG3588{T-ASM} ΑδαμG76{N-PRI}, καὶG2532{CONJ} ὕπνωσεν{V-AAI-3S}· καὶG2532{CONJ} ἔλαβενG2983{V-AAI-3S} μίανG1520{A-ASF} τῶνG3588{T-GPF} πλευρῶνG4125{N-GPF} αὐτοῦG846{D-GSM} καὶG2532{CONJ} ἀνεπλήρωσενG378{V-AAI-3S} σάρκαG4561{N-ASF} ἀντ᾽G473{PREP} αὐτῆςG846{D-GSF}. 22καὶG2532{CONJ} ᾠκοδόμησενG3618{V-AAI-3S} יהוהH3068{N-NSM} ὁG3588{T-NSM} θεὸςG2316{N-NSM} τὴνG3588{T-ASF} πλευράνG4125{N-ASF}, ἣνG3739{R-ASF} ἔλαβενG2983{V-AAI-3S} ἀπὸG575{PREP} τοῦG3588{T-GSM} ΑδαμG76{N-PRI}, εἰςG1519{PREP} γυναῖκαG1135{N-ASF} καὶG2532{CONJ} ἤγαγενG71{V-AAI-3S} αὐτὴνG846{D-ASF} πρὸςG4314{PREP} τὸνG3588{T-ASM} ΑδαμG76{N-PRI}. 23καὶG2532{CONJ} εἶπενG2036{V-AAI-3S} ΑδαμG76{N-PRI} ΤοῦτοG3778{D-NSN} νῦνG3568{ADV} ὀστοῦνG3747{N-NSN} ἐκG1537{PREP} τῶνG3588{T-GPN} ὀστέωνG3747{N-GPN} μουG1473{P-GS} καὶG2532{CONJ} σὰρξG4561{N-NSF} ἐκG1537{PREP} τῆςG3588{T-GSF} σαρκόςG4561{N-GSF} μουG1473{P-GS}· αὕτηG3778{D-NSF} κληθήσεταιG2564{V-FPI-3S} γυνήG1135{N-NSF}, ὅτιG3754{CONJ} ἐκG1537{PREP} τοῦG3588{T-GSM} ἀνδρὸςG435{N-GSM} αὐτῆςG846{D-GSF} ἐλήμφθηG2983{V-API-3S} αὕτηG3778{D-NSF}. 24ἕνεκενG1752{PREP} τούτουG3778{D-GSN} καταλείψειG2641{V-FAI-3S} ἄνθρωποςG444{N-NSM} τὸνG3588{T-ASM} πατέραG3962{N-ASM} αὐτοῦG846{D-GSM} καὶG2532{CONJ} τὴνG3588{T-ASF} μητέραG3384{N-ASF} αὐτοῦG846{D-GSM} καὶG2532{CONJ} προσκολληθήσεταιG4347{V-FPI-3S} πρὸςG4314{PREP} τὴνG3588{T-ASF} γυναῖκαG1135{N-ASF} αὐτοῦG846{D-GSM}, καὶG2532{CONJ} ἔσονταιG1510{V-FMI-3P} οἱG3588{T-NPM} δύοG1417{N-NUI} εἰςG1519{PREP} σάρκαG4561{N-ASF} μίανG1520{A-ASF}. 25καὶG2532{CONJ} ἦσανG1510{V-IAI-3P} οἱG3588{T-NPM} δύοG1417{N-NUI} γυμνοίG1131{A-NPM}, ὅG3739{R-NSN} τεG5037{PRT} ΑδαμG76{N-PRI} καὶG2532{CONJ} ἡG3588{T-NSF} γυνὴG1135{N-NSF} αὐτοῦG846{D-GSM}, καὶG2532{CONJ} οὐκG3364{ADV} ᾐσχύνοντοG153{V-IMI-3P}.


Matthew Henry - Concise Commentary
 1   After six days, God ceased from all works of creation. In miracles, he has overruled nature, but never changed its settled course, or added to it. God did not rest as one weary, but as one well pleased. Notice the beginning of the kingdom of grace, in the sanctification, or keeping holy, of the sabbath day. The solemn observing of one day in seven as a day of holy rest and holy work, to God's honour, is the duty of all to whom God has made known his holy sabbaths. At this time none of the human race were in being but our first parents. For them the sabbath was appointed; and clearly for all succeeding generations also. The Christian sabbath, which we observe, is a seventh day, and in it we celebrate the rest of God the Son, and the finishing the work of our redemption.

 4   Here is a name given to the Creator, Jehovah. Where the word LORD is printed in capital letters in our English Bibles, in the original it is Jehovah. Jehovah is that name of God, which denotes that he alone has his being of himself, and that he gives being to all creatures and things. Further notice is taken of plants and herbs, because they were made and appointed to be food for man. The earth did not bring forth its fruits of itself: this was done by Almighty power. Thus grace in the soul grows not of itself in nature's soil, but is the work of God. Rain also is the gift of God; it came not till the Lord God caused it. Though God works by means, yet when he pleases he can do his own work without them; and though we must not tempt God in the neglect of means, we must trust God, both in the use and in the want of means. Some way or other, God will water the plants of his own planting. Divine grace comes down like the dew, and waters the church without noise. Man was made of the small dust, such as is on the surface of the earth. The soul was not made of the earth, as the body: pity then that it should cleave to the earth, and mind earthly things. To God we must shortly give an account, how we have employed these souls; and if it be found that we have lost them, though it were to gain the world, we are undone for ever! Fools despise their own souls, by caring for their bodies before their souls.

 8   The place fixed upon for Adam to dwell in, was not a palace, but a garden. The better we take up with plain things, and the less we seek things to gratify pride and luxury, the nearer we approach to innocency. Nature is content with a little, and that which is most natural; grace with less; but lust craves every thing, and is content with nothing. No delights can be satisfying to the soul, but those which God himself has provided and appointed for it. Eden signifies delight and pleasure. Wherever it was, it had all desirable conveniences, without any inconvenience, though no other house or garden on earth ever was so. It was adorned with every tree pleasant to the sight, and enriched with every tree that yielded fruit grateful to the taste and good for food. God, as a tender Father, desired not only Adam's profit, but his pleasure; for there is pleasure with innocency, nay there is true pleasure only in innocency. When Providence puts us in a place of plenty and pleasure, we ought to serve God with gladness of heart in the good things he gives us. Eden had two trees peculiar to itself. 1. There was the tree of life in the midst of the garden. Of this man might eat and live. Christ is now to us the Tree of life, Revel 2:7; Revel 22:2; and the Bread of life, John 6:48, John 6:51. 2. There was the tree of the knowledge of good and evil, so called because there was a positive revelation of the will of God about this tree, so that by it man might know moral good and evil. What is good? It is good not to eat of this tree. What is evil? It is evil to eat of this tree. In these two trees God set before Adam good and evil, the blessing and the curse.

 15   After God had formed Adam, he put him in the garden. All boasting was thereby shut out. Only he that made us can make us happy; he that is the Former of our bodies, and the Father of our spirits, and none but he, can fully provide for the happiness of both. Even in paradise itself man had to work. None of us were sent into the world to be idle. He that made our souls and bodies, has given us something to work with; and he that gave us this earth for our habitation, has made us something to work upon. The sons and heirs of heaven, while in this world, have something to do about this earth, which must have its share of their time and thoughts; and if they do it with an eye to God, they as truly serve him in it, as when they are upon their knees. Observe that the husbandman's calling is an ancient and honourable calling; it was needful even in paradise. Also, there is true pleasure in the business God calls us to, and employs us in. Adam could not have been happy if he had been idle: it is still God's law, He that will not work has no right to eat, 2Thes 3:10.

 16   Let us never set up our own will against the holy will of God. There was not only liberty allowed to man, in taking the fruits of paradise, but everlasting life made sure to him upon his obedience. There was a trial appointed of his obedience. By transgression he would forfeit his Maker's favour, and deserve his displeasure, with all its awful effects; so that he would become liable to pain, disease, and death. Worse than that, he would lose the holy image of God, and all the comfort of his favour; and feel the torment of sinful passions, and the terror of his Maker's vengeance, which must endure for ever with his never dying soul. The forbidding to eat of the fruit of a particular tree was wisely suited to the state of our first parents. In their state of innocence, and separated from any others, what opportunity or what temptation had they to break any of the ten commandments? The event proves that the whole human race were concerned in the trial and fall of our first parents. To argue against these things is to strive against stubborn facts, as well as Divine revelation; for man is sinful, and shows by his first actions, and his conduct ever afterwards, that he is ready to do evil. He is under the Divine displeasure, exposed to sufferings and death. The Scriptures always speak of man as of this sinful character, and in this miserable state; and these things are true of men in all ages, and of all nations.

 18   Power over the creatures was given to man, and as a proof of this he named them all. It also shows his insight into the works of God. But though he was lord of the creatures, yet nothing in this world was a help meet for man. From God are all our helpers. If we rest in God, he will work all for good. God caused deep sleep to fall on Adam; while he knows no sin, God will take care that he shall feel no pain. God, as her Father, brought the woman to the man, as his second self, and a help meet for him. That wife, who is of God's making by special grace, and of God's bringing by special providence, is likely to prove a help meet for a man. See what need there is, both of prudence and prayer in the choice of this relation, which is so near and so lasting. That had need to be well done, which is to be done for life. Our first parents needed no clothes for covering against cold or heat, for neither could hurt them: they needed none for ornament. Thus easy, thus happy, was man in his state of innocency. How good was God to him! How many favours did he load him with! How easy were the laws given to him! Yet man, being in honour, understood not his own interest, but soon became as the beasts that perish.