ok lucky for you i have time for a few:
Theophilus to Autolycus, Book III.XXVIII
And from the foundation of the world the whole time is thus traced, so far as its main epochs are concerned. From the creation of the world to the deluge were 2242 years. And from the deluge to the time when Abraham our forefather begat a son, 1036 years. And from Isaac, Abraham's son, to the time when the people dwelt with Moses in the desert, 660 years. And from the death of Moses and the rule of Joshua the son of Nun, to the death of the patriarch David, 498 years. And from the death of David and the reign of Solomon to the sojourning of the people in the land of Babylon, 518 years 6 months 10 days. And from the government of Cyrus to the death of the Emperor Aurelius Verus, 744 years. All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.
St. Augustine, City of God, Book XIII.XXI
On this account some allegorize all that concerns Paradise itself, where the first men, the parents of the human race, are, according to the truth of holy Scripture, recorded to have been; and they understand all its trees and fruit-bearing plants as virtues and habits of life, as if they had no existence in the external world, but were only so spoken of or related for the sake of spiritual meanings. As if there could not be a real terrestrial Paradise! As if there never existed these two women, Sarah and Hagar, nor the two sons who were born to Abraham, the one of the bond woman, the other of the free, because the apostle says that in them the two covenants were prefigured; or as if water never flowed from the rock when Moses struck it, because therein Christ can be seen in a figure, as the same apostle says, "Now that rock was Christ!" No one, then, denies that Paradise may signify the life of the blessed; its four rivers, the four virtues, prudence, fortitude, temperance, and justice; its trees, all useful knowledge; its fruits, the customs of the godly; its tree of life, wisdom herself, the mother of all good; and the tree of the knowledge of good and evil, the experience of a broken commandment. The punishment which God appointed was in itself, a just, and therefore a good thing; but man's experience of it is not good.
. . .These and similar allegorical interpretations may be suitably put upon Paradise without giving offence to any one, while yet we believe the strict truth of the history, confirmed by its circumstantial narrative of facts.
In vain, then, do some babble with most empty presumption, saying that Egypt has understood the reckoning of the stars for more than a hundred thousand years. For in what books have they collected that number who learned letters from Isis their mistress, not much more than two thousand years ago? Varro, who has declared this, is no small authority in history, and it does not disagree with the truth of the divine books. For as it is not yet six thousand years since the first man, who is called Adam, are not those to be ridiculed rather than refuted who try to persuade us of anything regarding a space of time so different from, and contrary to, the ascertained truth? For what historian of the past should we credit more than him who has also predicted things to come which we now see fulfilled? City of God, Book XVIII.XL
St. Basil, Hexaemeron: Evening, then, is a common boundary line of day and night; and similarly, morning is the part of night bordering on day. In order, therefore, to give the prerogative of prior generation to the day, Moses mentioned first the limit of the day and then that of the night, as night followed the day. The condition in the world before the creation of light was not night, but darkness; that which was opposed to the day was named night; wherefore it received its name later than the day did.... Why did he say "one" and not "first"? It is more consistent for him who intends to introduce a second and a third and a fourth day, to call the one which begins the series "first." But he said "one" because he was defining the measure of day and night.
In his commentary on the Fifth Day of Creation, St. John Chrysostom emphasizes the preciseness and accurateness of the order in which the creation is described. The blessed Moses, instructed by the Spirit of God, teaches us with such detail ... so that we might clearly know both the order and the way of the creation of each thing. If God had not been concerned for our salvation and had not guided the tongue of the Prophet, it would have been sufficient to say that God created the heaven, and the earth, and the sea, and living creatures, without indicating either the order of the days or what was created earlier and what later.... But he distinguishes so clearly both the order of creation and the number of days, and instructs us about everything with great condescension, in order that we, coming to know the whole truth, would no longer heed the false teachings of those who speak of everything according to their own reasonings, but might comprehend the unutterable power of our Creator.
St. Ephraim the Syrian tells us similarly in the Commentary on Genesis:
No one should think that the Creation of Six Days is an allegory; it is likewise impermissible to say that what seems, according to the account, to have been created in six days, was created in a single instant, and likewise that certain names presented in this account either signify nothing, or signify something else. On the contrary, we must know that just as the heaven and the earth which were created in the beginning are actually the heaven and the earth and not something else understood under the names of heaven and earth, so also everything else that is spoken of as being created and brought into order after the creation of heaven and earth is not empty names, but the very essence of the created natures corresponds to the force of these names.
St. John Chrysostom, speaking specifically of the rivers of Paradise, writes:
Perhaps one who loves to speak from his own wisdom here also will not allow that the rivers are actually rivers, nor that the waters are precisely waters, but will instill, in those who allow themselves to listen to them, the idea that they (under the names of rivers and waters) represented something else. But I entreat you, let us not pay heed to these people, let us stop up our hearing against them, and let us believe the Divine Scripture, and following what is written in it, let us strive to preserve in our souls sound dogmas.
St. Ambrose writes that when Moses says so abruptly "In the beginning God created," he intends to "express the incomprehensible speed of the work." And, having the cosmological speculations of the Greeks in mind, he writes words that apply equally well to the speculations of our own times: He (Moses) did not look forward to a late and leisurely creation of the world out of a concourse of atoms.
St. Ambrose says further: And fittingly (Moses) added: "He created," lest it be thought there was a delay in creation. Furthermore, men would see also how incomparable the Creator was Who completed such a great work in me briefest moment of His creative act, so much so that the effect of His will anticipated the perception of time.
