1. Hebrew Bible, Deuteronomy, 3.25, 4.19, 4.24, 4.32, 5.8, 5.13, 6.4, 7.6, 7.9, 8.10-8.11, 8.15, 8.17-8.18, 9.26, 12.5, 12.11, 14.2, 15.7, 16.16, 17.15, 20.2-20.7, 21.10-21.14, 22.3, 22.5, 22.10, 23.8, 26.3, 26.5-26.9, 27.15-27.26, 28.1, 28.36, 28.53, 28.55, 28.57, 28.64, 30.11-30.15, 30.19, 32.4, 32.6, 32.8, 32.11, 32.18, 32.39 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Cows, Creation, restoring perfection of • Creation • Creation Myths • Creation Myths, in feminine and masculine respect • Creation and ownership, through Christ • Creation, • Creation, Adam, of • Creation, Eve, of • Creation, Ex Nihilo or Ex Materia? • Creation, as a dialogic act • Creation, created or originated things • Creation, creator • Creation, in Midrashim, and their relation to the Dialogic Reading • Creation, story of • Dialogue, and Creation as a dialogic act • Ethnic boundary making model, contraction • Ethnic boundary making model, discursive • Ethnic boundary making model, normative inversion • Evil, in the creation Myth, according to Knohl • Evil, was not created by God • God, Father of the whole creation, as • God, Light of the whole creation, as • God, and the Creation • Idols, Making/Fashioning of • Marduk, created the world with his speaking • Marduk, killing Tiamat, creates the world from her body • Priestly Creation Myth • Priestly Creation Myth, as revolutionary • Priestly Creation Myth, reflects the birth from “womb of chaos” • Produce, Firstfruits • Sabbath, and Sanctity, end of the Creation passage • Tabernacle, Creation myth parallels the construction of the • accusations (against Creator or Creation) • apostate, first-created • care, of God or Christ for creation • covenant and creation, as socio-legal instrument • covenant and creation, relation to pistis • creation • creation in Greece, in Israel • creation, essentially good • creation, of light • creator, creation • hermeneutics, and making communities • human being, creation of • intertextuality, as creating meaning • light, creation of • list making • midrash, creation (development) of • new creation • penetrates the feminine Chaos for making order • Ḥiyya bar Abba (R.), Creation of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 102; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 30, 38, 195, 196, 197, 200; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 297; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 48; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 340; Corley (2002), Ben Sira's Teaching on Friendship, 71, 203, 218; Crabb (2020), Luke/Acts and the End of History, 96; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 29, 44, 48, 50, 53, 65, 164, 174; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 332, 333; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 323; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 146; Gera (2014), Judith, 144, 201, 311, 322; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7; Hayes (2022), The Literature of the Sages: A Re-Visioning, 255; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 243; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 167, 188, 202, 203; Levison (2009), Filled with the Spirit, 35; Levison (2023), The Greek Life of Adam and Eve. 345, 448, 779, 897, 990, 993; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 168; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 48, 52, 53, 58, 69, 202; Neusner (2001), The Theology of Halakha, 19, 66, 68; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 27, 63, 75, 140, 162, 286; Osborne (2010), Clement of Alexandria, 70; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 44, 250; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 126; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 105, 227, 251, 426, 588; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 96, 98; Stuckenbruck (2007), 1 Enoch 91-108, 73, 265, 398, 459; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 185; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 145, 156; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 66; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 82, 87, 93, 189; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27
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3.25 אֶעְבְּרָה־נָּא וְאֶרְאֶה אֶת־הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנוֹן׃
4.19 וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃
4.24 כִּי יְהוָה אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא אֵל קַנָּא׃
4.32 כִּי שְׁאַל־נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר־הָיוּ לְפָנֶיךָ לְמִן־הַיּוֹם אֲשֶׁר בָּרָא אֱלֹהִים אָדָם עַל־הָאָרֶץ וּלְמִקְצֵה הַשָּׁמַיִם וְעַד־קְצֵה הַשָּׁמָיִם הֲנִהְיָה כַּדָּבָר הַגָּדוֹל הַזֶּה אוֹ הֲנִשְׁמַע כָּמֹהוּ׃
5.8 לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃
5.13 שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ׃
6.4 שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃
7.6 כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ בְּךָ בָּחַר יְהוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃
7.9 וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו מִצְוֺתָיו לְאֶלֶף דּוֹר׃' '8.11 הִשָּׁמֶר לְךָ פֶּן־תִּשְׁכַּח אֶת־יְהוָה אֱלֹהֶיךָ לְבִלְתִּי שְׁמֹר מִצְוֺתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם׃
8.15 הַמּוֹלִיכֲךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא נָחָשׁ שָׂרָף וְעַקְרָב וְצִמָּאוֹן אֲשֶׁר אֵין־מָיִם הַמּוֹצִיא לְךָ מַיִם מִצּוּר הַחַלָּמִישׁ׃
8.17 וְאָמַרְתָּ בִּלְבָבֶךָ כֹּחִי וְעֹצֶם יָדִי עָשָׂה לִי אֶת־הַחַיִל הַזֶּה׃ 8.18 וְזָכַרְתָּ אֶת־יְהוָה אֱלֹהֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל לְמַעַן הָקִים אֶת־בְּרִיתוֹ אֲשֶׁר־נִשְׁבַּע לַאֲבֹתֶיךָ כַּיּוֹם הַזֶּה׃
9.26 וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃
12.5 כִּי אִם־אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם מִכָּל־שִׁבְטֵיכֶם לָשׂוּם אֶת־שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָׁמָּה׃
12.11 וְהָיָה הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה אֱלֹהֵיכֶם בּוֹ לְשַׁכֵּן שְׁמוֹ שָׁם שָׁמָּה תָבִיאוּ אֵת כָּל־אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם עוֹלֹתֵיכֶם וְזִבְחֵיכֶם מַעְשְׂרֹתֵיכֶם וּתְרֻמַת יֶדְכֶם וְכֹל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַיהוָה׃
14.2 כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ וּבְךָ בָּחַר יְהוָה לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה׃
14.2 כָּל־עוֹף טָהוֹר תֹּאכֵלוּ׃
15.7 כִּי־יִהְיֶה בְךָ אֶבְיוֹן מֵאַחַד אַחֶיךָ בְּאַחַד שְׁעָרֶיךָ בְּאַרְצְךָ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תְאַמֵּץ אֶת־לְבָבְךָ וְלֹא תִקְפֹּץ אֶת־יָדְךָ מֵאָחִיךָ הָאֶבְיוֹן׃
16.16 שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם׃
17.15 שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ מִקֶּרֶב אַחֶיךָ תָּשִׂים עָלֶיךָ מֶלֶךְ לֹא תוּכַל לָתֵת עָלֶיךָ אִישׁ נָכְרִי אֲשֶׁר לֹא־אָחִיךָ הוּא׃
20.2 וְהָיָה כְּקָרָבְכֶם אֶל־הַמִּלְחָמָה וְנִגַּשׁ הַכֹּהֵן וְדִבֶּר אֶל־הָעָם׃
20.2 רַק עֵץ אֲשֶׁר־תֵּדַע כִּי־לֹא־עֵץ מַאֲכָל הוּא אֹתוֹ תַשְׁחִית וְכָרָתָּ וּבָנִיתָ מָצוֹר עַל־הָעִיר אֲשֶׁר־הִוא עֹשָׂה עִמְּךָ מִלְחָמָה עַד רִדְתָּהּ׃ 20.3 וְאָמַר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה עַל־אֹיְבֵיכֶם אַל־יֵרַךְ לְבַבְכֶם אַל־תִּירְאוּ וְאַל־תַּחְפְּזוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם׃ 20.4 כִּי יְהוָה אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם־אֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם׃ 20.5 וְדִבְּרוּ הַשֹּׁטְרִים אֶל־הָעָם לֵאמֹר מִי־הָאִישׁ אֲשֶׁר בָּנָה בַיִת־חָדָשׁ וְלֹא חֲנָכוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ׃ 20.6 וּמִי־הָאִישׁ אֲשֶׁר־נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יְחַלְּלֶנּוּ׃ 20.7 וּמִי־הָאִישׁ אֲשֶׁר־אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן־יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יִקָּחֶנָּה׃ 21.11 וְרָאִיתָ בַּשִּׁבְיָה אֵשֶׁת יְפַת־תֹּאַר וְחָשַׁקְתָּ בָהּ וְלָקַחְתָּ לְךָ לְאִשָּׁה׃ 21.12 וַהֲבֵאתָהּ אֶל־תּוֹךְ בֵּיתֶךָ וְגִלְּחָה אֶת־רֹאשָׁהּ וְעָשְׂתָה אֶת־צִפָּרְנֶיהָ׃ 21.13 וְהֵסִירָה אֶת־שִׂמְלַת שִׁבְיָהּ מֵעָלֶיהָ וְיָשְׁבָה בְּבֵיתֶךָ וּבָכְתָה אֶת־אָבִיהָ וְאֶת־אִמָּהּ יֶרַח יָמִים וְאַחַר כֵּן תָּבוֹא אֵלֶיהָ וּבְעַלְתָּהּ וְהָיְתָה לְךָ לְאִשָּׁה׃ 21.14 וְהָיָה אִם־לֹא חָפַצְתָּ בָּהּ וְשִׁלַּחְתָּהּ לְנַפְשָׁהּ וּמָכֹר לֹא־תִמְכְּרֶנָּה בַּכָּסֶף לֹא־תִתְעַמֵּר בָּהּ תַּחַת אֲשֶׁר עִנִּיתָהּ׃
22.3 וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל־אֲבֵדַת אָחִיךָ אֲשֶׁר־תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם׃
22.5 לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃
23.8 לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃
26.3 וּבָאתָ אֶל־הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיהוָה אֱלֹהֶיךָ כִּי־בָאתִי אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵינוּ לָתֶת לָנוּ׃
26.5 וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְהוָה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי־שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב׃ 26.6 וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה׃ 26.7 וַנִּצְעַק אֶל־יְהוָה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְהוָה אֶת־קֹלֵנוּ וַיַּרְא אֶת־עָנְיֵנוּ וְאֶת־עֲמָלֵנוּ וְאֶת־לַחֲצֵנוּ׃ 26.8 וַיּוֹצִאֵנוּ יְהוָה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים׃ 26.9 וַיְבִאֵנוּ אֶל־הַמָּקוֹם הַזֶּה וַיִּתֶּן־לָנוּ אֶת־הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ׃
27.15 אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה תּוֹעֲבַת יְהוָה מַעֲשֵׂה יְדֵי חָרָשׁ וְשָׂם בַּסָּתֶר וְעָנוּ כָל־הָעָם וְאָמְרוּ אָמֵן׃ 27.16 אָרוּר מַקְלֶה אָבִיו וְאִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.17 אָרוּר מַסִּיג גְּבוּל רֵעֵהוּ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.18 אָרוּר מַשְׁגֶּה עִוֵּר בַּדָּרֶךְ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.19 אָרוּר מַטֶּה מִשְׁפַּט גֵּר־יָתוֹם וְאַלְמָנָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.21 אָרוּר שֹׁכֵב עִם־כָּל־בְּהֵמָה וְאָמַר כָּל־הָעָם אָמֵן׃ 27.22 אָרוּר שֹׁכֵב עִם־אֲחֹתוֹ בַּת־אָבִיו אוֹ בַת־אִמּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.23 אָרוּר שֹׁכֵב עִם־חֹתַנְתּוֹ וְאָמַר כָּל־הָעָם אָמֵן׃ 27.24 אָרוּר מַכֵּה רֵעֵהוּ בַּסָּתֶר וְאָמַר כָּל־הָעָם אָמֵן׃ 27.25 אָרוּר לֹקֵחַ שֹׁחַד לְהַכּוֹת נֶפֶשׁ דָּם נָקִי וְאָמַר כָּל־הָעָם אָמֵן׃ 27.26 אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃
28.1 וְהָיָה אִם־שָׁמוֹעַ תִּשְׁמַע בְּקוֹל יְהוָה אֱלֹהֶיךָ לִשְׁמֹר לַעֲשׂוֹת אֶת־כָּל־מִצְוֺתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם וּנְתָנְךָ יְהוָה אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל־גּוֹיֵי הָאָרֶץ׃
28.1 וְרָאוּ כָּל־עַמֵּי הָאָרֶץ כִּי שֵׁם יְהוָה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ׃
28.36 יוֹלֵךְ יְהוָה אֹתְךָ וְאֶת־מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל־גּוֹי אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן׃
28.53 וְאָכַלְתָּ פְרִי־בִטְנְךָ בְּשַׂר בָּנֶיךָ וּבְנֹתֶיךָ אֲשֶׁר נָתַן־לְךָ יְהוָה אֱלֹהֶיךָ בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר־יָצִיק לְךָ אֹיְבֶךָ׃
28.55 מִתֵּת לְאַחַד מֵהֶם מִבְּשַׂר בָּנָיו אֲשֶׁר יֹאכֵל מִבְּלִי הִשְׁאִיר־לוֹ כֹּל בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בְּכָל־שְׁעָרֶיךָ׃
28.57 וּבְשִׁלְיָתָהּ הַיּוֹצֵת מִבֵּין רַגְלֶיהָ וּבְבָנֶיהָ אֲשֶׁר תֵּלֵד כִּי־תֹאכְלֵם בְּחֹסֶר־כֹּל בַּסָּתֶר בְּמָצוֹר וּבְמָצוֹק אֲשֶׁר יָצִיק לְךָ אֹיִבְךָ בִּשְׁעָרֶיךָ׃
28.64 וֶהֱפִיצְךָ יְהוָה בְּכָל־הָעַמִּים מִקְצֵה הָאָרֶץ וְעַד־קְצֵה הָאָרֶץ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ עֵץ וָאָבֶן׃
30.11 כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12 לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13 וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14 כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 30.15 רְאֵה נָתַתִּי לְפָנֶיךָ הַיּוֹם אֶת־הַחַיִּים וְאֶת־הַטּוֹב וְאֶת־הַמָּוֶת וְאֶת־הָרָע׃
30.19 הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃
32.4 הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃
32.4 כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃
32.6 הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃
32.8 בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃
32.11 כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃
32.18 צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃
32.39 רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃'' None | sup>
3.25 Let me go over, I pray Thee, and see the good land that is beyond the Jordan, that goodly hill-country, and Lebanon.’
4.19 and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven.
4.24 For the LORD thy God is a devouring fire, a jealous God.
4.32 For ask now of the days past, which were before thee, since the day that God created man upon the earth, and from the one end of heaven unto the other, whether there hath been any such thing as this great thing is, or hath been heard like it?
5.8 Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.
5.13 Six days shalt thou labour, and do all thy work;
6.4 HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.
7.6 For thou art a holy people unto the LORD thy God: the LORD thy God hath chosen thee to be His own treasure, out of all peoples that are upon the face of the earth.
7.9 Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;
8.10 And thou shalt eat and be satisfied, and bless the LORD thy God for the good land which He hath given thee. 8.11 Beware lest thou forget the LORD thy God, in not keeping His commandments, and His ordices, and His statutes, which I command thee this day;
8.15 who led thee through the great and dreadful wilderness, wherein were serpents, fiery serpents, and scorpions, and thirsty ground where was no water; who brought thee forth water out of the rock of flint;
8.17 and thou say in thy heart: ‘My power and the might of my hand hath gotten me this wealth.’ 8.18 But thou shalt remember the LORD thy God, for it is He that giveth thee power to get wealth, that He may establish His covet which He swore unto thy fathers, as it is this day.
9.26 And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand.
12.5 But unto the place which the LORD your God shall choose out of all your tribes to put His name there, even unto His habitation shall ye seek, and thither thou shalt come;
12.11 then it shall come to pass that the place which the LORD your God shall choose to cause His name to dwell there, thither shall ye bring all that I command you: your burnt-offerings, and your sacrifices, your tithes, and the offering of your hand, and all your choice vows which ye vow unto the LORD.
14.2 For thou art a holy people unto the LORD thy God, and the LORD hath chosen thee to be His own treasure out of all peoples that are upon the face of the earth.
15.7 If there be among you a needy man, one of thy brethren, within any of thy gates, in thy land which the LORD thy God giveth thee, thou shalt not harden thy heart, nor shut thy hand from thy needy brother;
16.16 Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty;
17.15 thou shalt in any wise set him king over thee, whom the LORD thy God shall choose; one from among thy brethren shalt thou set king over thee; thou mayest not put a foreigner over thee, who is not thy brother.
20.2 And it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people, 20.3 and shall say unto them: ‘Hear, O Israel, ye draw nigh this day unto battle against your enemies; let not your heart faint; fear not, nor be alarmed, neither be ye affrighted at them; 20.4 for the LORD your God is He that goeth with you, to fight for you against your enemies, to save you.’ 20.5 And the officers shall speak unto the people, saying: ‘What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 20.6 And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof. 20.7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her.’
21.10 When thou goest forth to battle against thine enemies, and the LORD thy God delivereth them into thy hands, and thou carriest them away captive, 21.11 and seest among the captives a woman of goodly form, and thou hast a desire unto her, and wouldest take her to thee to wife; 21.12 then thou shalt bring her home to thy house; and she shall shave her head, and pare her nails; 21.13 and she shall put the raiment of her captivity from off her, and shall remain in thy house, and bewail her father and her mother a full month; and after that thou mayest go in unto her, and be her husband, and she shall be thy wife. 21.14 And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not deal with her as a slave, because thou hast humbled her.
22.3 And so shalt thou do with his ass; and so shalt thou do with his garment; and so shalt thou do with every lost thing of thy brother’s, which he hath lost, and thou hast found; thou mayest not hide thyself.
22.5 A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God.
22.10 Thou shalt not plow with an ox and an ass together.
23.8 Thou shalt not abhor an Edomite, for he is thy brother; thou shalt not abhor an Egyptian, because thou wast a stranger in his land.
26.3 And thou shalt come unto the priest that shall be in those days, and say unto him: ‘I profess this day unto the LORD thy God, that I am come unto the land which the LORD swore unto our fathers to give us.’
26.5 And thou shalt speak and say before the LORD thy God: ‘A wandering Aramean was my father, and he went down into Egypt, and sojourned there, few in number; and he became there a nation, great, mighty, and populous. 26.6 And the Egyptians dealt ill with us, and afflicted us, and laid upon us hard bondage. 26.7 And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression. 26.8 And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders. 26.9 And He hath brought us into this place, and hath given us this land, a land flowing with milk and honey.
27.15 Cursed be the man that maketh a graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and setteth it up in secret. And all the people shall answer and say: Amen. 27.16 Cursed be he that dishonoureth his father or his mother. And all the people shall say: Amen. 27.17 Cursed be he that removeth his neighbour’s landmark. And all the people shall say: Amen. 27.18 Cursed be he that maketh the blind to go astray in the way. And all the people shall say: Amen. 27.19 Cursed be he that perverteth the justice due to the stranger, fatherless, and widow. And all the people shall say: Amen. 27.20 Cursed be he that lieth with his father’s wife; because he hath uncovered his father’s skirt. And all the people shall say: Amen. . 27.21 Cursed be he that lieth with any manner of beast. And all the people shall say: Amen. 27.22 Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother. And all the people shall say: Amen. 27.23 Cursed be he that lieth with his mother-in-law. And all the people shall say: Amen. 27.24 Cursed be he that smiteth his neighbour in secret. And all the people shall say: Amen. 27.25 Cursed be he that taketh a bribe to slay an innocent person. And all the people shall say: Amen. 27.26 Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’
28.1 And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe to do all His commandments which I command thee this day, that the LORD thy God will set thee on high above all the nations of the earth.
28.36 The LORD will bring thee, and thy king whom thou shalt set over thee, unto a nation that thou hast not known, thou nor thy fathers; and there shalt thou serve other gods, wood and stone.
28.53 And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters whom the LORD thy God hath given thee; in the siege and in the straitness, wherewith thine enemies shall straiten thee.
28.55 o that he will not give to any of them of the flesh of his children whom he shall eat, because he hath nothing left him; in the siege and in the straitness, wherewith thine enemy shall straiten thee in all thy gates.
28.57 and against her afterbirth that cometh out from between her feet, and against her children whom she shall bear; for she shall eat them for want of all things secretly; in the siege and in the straitness, wherewith thine enemy shall straiten thee in thy gates.
28.64 And the LORD shall scatter thee among all peoples, from the one end of the earth even unto the other end of the earth; and there thou shalt serve other gods, which thou hast not known, thou nor thy fathers, even wood and stone.
30.11 For this commandment which I command thee this day, it is not too hard for thee, neither is it far off. 30.12 It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’ 30.13 Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’ 30.14 But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 30.15 See, I have set before thee this day life and good, and death and evil,
30.19 I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;
32.4 The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. .
32.6 Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?
32.8 When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.
32.11 As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—
32.18 of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .
32.39 See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.' ' None |
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2. Hebrew Bible, Exodus, 2.2, 2.7, 2.15, 3.14, 5.1, 9.33, 12.29, 15.12, 15.17-15.18, 19.9, 19.15, 20.3-20.5, 20.8-20.11, 23.9, 23.19-23.21, 24.10, 24.16, 25.8, 25.39-25.40, 28.38, 30.5, 30.18, 31.2-31.3, 31.14-31.15, 33.19-33.20, 33.22, 34.6, 34.26, 40.30-40.31 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation • Creation Myths • Creation Myths, in feminine and masculine respect • Creation and ownership, Related to redemption • Creation, Adam, of • Creation, Agon Model • Creation, Ex Nihilo or Ex Materia? • Creation, as a dialogic act • Creation, created or originated things • Creation, creator • Creation, from Snow • Creation, in Midrashim, and their relation to the Dialogic Reading • Day, of the New Creation • Dialogue, and Creation as a dialogic act • Ethnic boundary making model, boundary characteristics • Ethnic boundary making model, discursive • Ethnic boundary making model, equalization • Ethnic boundary making model, legalized discrimination • Ethnic boundary making model, nation-building • Ethnic boundary making model, normative inversion • Ethnic boundary making model, strategic means of boundary making • Evil, in the creation Myth, according to Knohl • Evil, was not created by God • Genesis, two accounts of creation in • God, Father of the whole creation, as • God, and the Creation • Idols, Making/Fashioning of • Judaism, Soul, creation of • Light, in the Creation • Moses, Timaeus and Genesis creation story • New Creation • Priestly Creation Myth • Priestly Creation Myth, reflects the birth from “womb of chaos” • Sabbath, and Sanctity, end of the Creation passage • Spirit, At creation • Tabernacle, Creation myth parallels the construction of the • Temple, recapitulates creation • accusations (against Creator or Creation) • apostate, first-created • care, of God or Christ for creation • cosmos, creation of • covenant and creation, as socio-legal instrument • covenant and creation, relation to pistis • creation • creation of the • creation, God’s Powers in • creation, ingenerate matter • creation, new • creator, creation • human being, creation of • inauguration of the Tabernacle, as paralleling creation narrative • intelligible realities/being, worlds/creation • midrash, creation (development) of • new creation • revelation, creation • universe, created vs. uncreated
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 92; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 148, 348; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 271; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 335; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 56; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 332; Estes (2020), The Tree of Life, 129; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 64, 201; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 87, 88; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 153; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 17, 19, 49, 167; Gera (2014), Judith, 107, 297, 311, 312, 313, 322, 323, 408, 452; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 8; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 235, 279; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 157, 171, 187; Levison (2023), The Greek Life of Adam and Eve. 779, 886, 899, 900, 993; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21, 49, 50; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48, 50, 52, 53, 60, 227; Neusner (2001), The Theology of Halakha, 144; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 63, 70, 72, 270, 286; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 44, 248, 250; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 120; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 145, 218; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 94; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 83, 199, 332, 407, 504, 505, 518, 523, 578; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 96; Stuckenbruck (2007), 1 Enoch 91-108, 105, 237, 398; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 150; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 118, 130; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 5, 6, 7, 40, 56; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 80, 81, 128, 139; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27, 288
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2.2 וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃
2.2 וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃
2.7 וַתֹּאמֶר אֲחֹתוֹ אֶל־בַּת־פַּרְעֹה הַאֵלֵךְ וְקָרָאתִי לָךְ אִשָּׁה מֵינֶקֶת מִן הָעִבְרִיֹּת וְתֵינִק לָךְ אֶת־הַיָּלֶד׃
2.15 וַיִּשְׁמַע פַּרְעֹה אֶת־הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת־מֹשֶׁה וַיִּבְרַח מֹשֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ־מִדְיָן וַיֵּשֶׁב עַל־הַבְּאֵר׃
3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃
1
2.29 וַיְהִי בַּחֲצִי הַלַּיְלָה וַיהוָה הִכָּה כָל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר פַּרְעֹה הַיֹּשֵׁב עַל־כִּסְאוֹ עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר וְכֹל בְּכוֹר בְּהֵמָה׃
1
5.12 נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ׃
1
5.17 תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְהוָה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ׃ 1
5.18 יְהוָה יִמְלֹךְ לְעֹלָם וָעֶד׃
19.9 וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃
19.15 וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃
20.3 לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ 20.4 לֹא תַעֲשֶׂה־לְךָ פֶסֶל וְכָל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתַָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ 20.5 לֹא־תִשְׁתַּחְוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבֹת עַל־בָּנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃
20.8 זָכוֹר אֶת־יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ 20.9 שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל־מְלַאכְתֶּךָ' '20.11 כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃
23.9 וְגֵר לֹא תִלְחָץ וְאַתֶּם יְדַעְתֶּם אֶת־נֶפֶשׁ הַגֵּר כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם׃
23.19 רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ 23.21 הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃
24.16 וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃
25.8 וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃
25.39 כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃
28.38 וְהָיָה עַל־מֵצַח אַהֲרֹן וְנָשָׂא אַהֲרֹן אֶת־עֲוֺן הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְּנֵי יִשְׂרָאֵל לְכָל־מַתְּנֹת קָדְשֵׁיהֶם וְהָיָה עַל־מִצְחוֹ תָּמִיד לְרָצוֹן לָהֶם לִפְנֵי יְהוָה׃
30.5 וְעָשִׂיתָ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וְצִפִּיתָ אֹתָם זָהָב׃
30.18 וְעָשִׂיתָ כִּיּוֹר נְחֹשֶׁת וְכַנּוֹ נְחֹשֶׁת לְרָחְצָה וְנָתַתָּ אֹתוֹ בֵּין־אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וְנָתַתָּ שָׁמָּה מָיִם׃
31.2 רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן־אוּרִי בֶן־חוּר לְמַטֵּה יְהוּדָה׃ 31.3 וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וּבְדַעַת וּבְכָל־מְלָאכָה׃
31.14 וּשְׁמַרְתֶּם אֶת־הַשַּׁבָּת כִּי קֹדֶשׁ הִוא לָכֶם מְחַלְלֶיהָ מוֹת יוּמָת כִּי כָּל־הָעֹשֶׂה בָהּ מְלָאכָה וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמֶּיהָ׃ 31.15 שֵׁשֶׁת יָמִים יֵעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן קֹדֶשׁ לַיהוָה כָּל־הָעֹשֶׂה מְלָאכָה בְּיוֹם הַשַּׁבָּת מוֹת יוּמָת׃
33.19 וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃
33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃
34.6 וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 40.31 וְרָחֲצוּ מִמֶּנּוּ מֹשֶׁה וְאַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם וְאֶת־רַגְלֵיהֶם׃'' None | sup>
2.2 And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months.
2.7 Then said his sister to Pharaoh’s daughter: ‘Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?’
2.15 Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian; and he sat down by a well.
3.14 And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’
1
2.29 And it came to pass at midnight, that the LORD smote all the firstborn in the land of Egypt, from the first-born of Pharaoh that sat on his throne unto the first-born of the captive that was in the dungeon; and all the first-born of cattle.
1
5.12 Thou stretchedst out Thy right hand— The earth swallowed them.
1
5.17 Thou bringest them in, and plantest them in the mountain of Thine inheritance, The place, O LORD, which Thou hast made for Thee to dwell in, The sanctuary, O Lord, which Thy hands have established. 1
5.18 The LORD shall reign for ever and ever.
19.9 And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD.
19.15 And he said unto the people: ‘Be ready against the third day; come not near a woman.’
20.3 Thou shalt have no other gods before Me. 20.4 Thou shalt not make unto thee a graven image, nor any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; 20.5 thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate Me;
20.8 Remember the sabbath day, to keep it holy. 20.9 Six days shalt thou labour, and do all thy work; 20.10 but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; 20.11 for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it.
23.9 And a stranger shalt thou not oppress; for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.
23.19 The choicest first-fruits of thy land thou shalt bring into the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk. 23.20 Behold, I send an angel before thee, to keep thee by the way, and to bring thee into the place which I have prepared. 23.21 Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him.
24.10 and they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone, and the like of the very heaven for clearness.
24.16 And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud.
25.8 And let them make Me a sanctuary, that I may dwell among them.
25.39 of a talent of pure gold shall it be made, with all these vessels. 25.40 And see that thou make them after their pattern, which is being shown thee in the mount.
28.38 And it shall be upon Aaron’s forehead, and Aaron shall bear the iniquity committed in the holy things, which the children of Israel shall hallow, even in all their holy gifts; and it shall be always upon his forehead, that they may be accepted before the LORD.
30.5 And thou shalt make the staves of acacia-wood, and overlay them with gold.
30.18 ’Thou shalt also make a laver of brass, and the base thereof of brass, whereat to wash; and thou shalt put it between the tent of meeting and the altar, and thou shalt put water therein.
31.2 ’See, I have called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah; 31.3 and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship,
31.14 Ye shall keep the sabbath therefore, for it is holy unto you; every one that profaneth it shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people. 31.15 Six days shall work be done; but on the seventh day is a sabbath of solemn rest, holy to the LORD; whosoever doeth any work in the sabbath day, he shall surely be put to death.
33.19 And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’ 33.20 And He said: ‘Thou canst not see My face, for man shall not see Me and live.’
33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by.
34.6 And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;
34.26 The choicest first-fruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not seethe a kid in its mother’s milk.’
40.30 And he set the laver between the tent of meeting and the altar, and put water therein, wherewith to wash; 40.31 that Moses and Aaron and his sons might wash their hands and their feet thereat;' ' None |
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3. Hebrew Bible, Genesis, 1, 1.1, 1.1-2.3, 1.1-2.4, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 2, 2.1, 2.2, 2.3, 2.4, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.22, 3.23, 3.24, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.7, 4.8, 4.10, 4.14, 4.16, 4.25, 4.26, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.24, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.9, 6.12, 6.17, 7, 7.4, 7.11, 7.13, 7.14, 7.15, 7.16, 7.21, 7.22, 7.23, 8, 9, 9.2, 9.3, 9.4, 9.9, 9.11, 9.15, 9.16, 9.20, 10, 11, 11.1, 11.5, 11.6, 11.7, 11.9, 12.2, 12.5, 12.7, 12.8, 14.13, 14.18, 14.19, 14.20, 17.1, 17.2, 18, 18.12, 18.14, 22, 25.27, 32, 34 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adam, as God’s creation • Adam, creation of • Adam/adam, creation of • Agency, And creation of mankind • Agriculture, produce of fruit trees • Angels, Involvement in Creation • Athanasius, making of man from dust • Augustine, creation narrative of • Bible, Wisdom’s assistant in creation • Bible, on creation • Blessings, recited every morning on the creation • Blueprint of creation • Celsus, criticism of creation sequence • Covenant, covenantal, Creation, beginning of, narrative of • Cows, Creation, restoring perfection of • Creation • Creation Battle • Creation Myths • Creation Myths, and Jewish folkloristic readings • Creation Myths, in feminine and masculine respect • Creation Myths, reflect the birth from “womb of chaos” • Creation and ownership • Creation and ownership, Ex nihilo • Creation and ownership, Hellenistic views • Creation and ownership, of mankind • Creation and ownership, Process of • Creation and ownership, Related to redemption • Creation and ownership, through Christ • Creation of the world • Creation, • Creation, Adam, of • Creation, Agon Model • Creation, Ancient Near Eastern views • Creation, Animals, of • Creation, As personal act • Creation, As project • Creation, Conflict motif in • Creation, Devil, of • Creation, Eve, of • Creation, Ex Nihilo or Ex Materia? • Creation, Ex Nihilo, How Early it can be? • Creation, Logos Model • Creation, and Divine Name • Creation, as a dialogic act • Creation, as a fragile act • Creation, as protological precedent for Eschaton • Creation, created or originated things • Creation, creator • Creation, ex nihilo • Creation, foundation of • Creation, from Snow • Creation, from the deep completed with good • Creation, in Hindu myth, the world as a fallacious illusion • Creation, in Midrashim, and their relation to the Dialogic Reading • Creation, in the image of God and Ex nihilo • Creation, new • Creation, of male and female, egalitarian • Creation, of the world • Creation, of the world as “very good” • Creation, priestly account of • Creation, reflects parallelism between the work of man and God • Creation, significance of, by joining together opposites • Creation, story of • Creation, the first • Creation/Creator • Day, of the New Creation • Dialogue, and Creation as a dialogic act • Dualistic Conception, is it in the Priestly creation Myth? • Ethnic boundary making model, contraction • Eve, creation • Eve, creation of • Evil, in the creation Myth, according to Knohl • Evil, was not created by God • Food, Fruit trees, produce of • Genesis, two accounts of creation in • God, Father of the whole creation, as • God, Light of the whole creation, as • God, and the Creation • God, benevolence in creation • God, created the human by molding dust • God, human created according to the image of • God,creating/creativity of • Gods time, biblical account of creation, Septuagints mistranslation of timing of • Holy Spirit, creation of man from dust • Humanity, Creation • Judaism, Soul, creation of • Knohl, Israel, against Kaufmann’s reading in the creation myth • Law, biblical and creation • Leviathan, as created • Light, creation of • Light, in the Creation • Logos, As blueprint of creation • Logos, Between Father and Son as motivation for creation • Logos/God’s Word, As intermediary (in creation and revelation) • Marduk, created the world with his speaking • Marduk, killing Tiamat, creates the world from her body • Moses, Timaeus and Genesis creation story • Name (Divine), Creation with • New Creation • On the Creation of the World • Opposites, significance of Creation in joining together opposites • Paradise, Creation of • Philo of Alexandria, Creation eternal • Philo of Alexandria, Creation theology • Philo of Alexandria, on the creation of the world • Plato, creationism of consistent with Christians’ (Augustine) • Plato, on God as desires to create the best possible world • Powers, As created by Christ • Priestly Creation Myth • Priestly Creation Myth, as revolutionary • Priestly Creation Myth, provides basis for the Israelite Sabbath • Priestly Creation Myth, reflects the birth from “womb of chaos” • Procreation, And Creation in the Image • Produce, of fruit trees • Sabbath, and Sanctity, end of the Creation passage • Scripture, Hebrew, creation-narrative • Septuagint, deliberate mistranslation of timing of creation • Spirit, At creation • Spirit, effects of, creation • Tabernacle, Creation myth parallels the construction of the • Tamid Psalms, and days of creation • Theology, creation • accusations (against Creator or Creation) • angel, creation of • angel, knowledge of creation • anima/soul, creationism • animals, created from four elements • binaries, of creation • birth, as God creating • care, of God or Christ for creation • causality, in creation • celestial bodies, creation of, inter alia • cosmos, creation of • covenant and creation, Hebrew Bible • covenant and creation, as socio-legal instrument • covenant and creation, relation to pistis • create, creation, creator • creatio, creation • creation • creation and Tamid Psalms • creation in Greece • creation in Greece, in Israel • creation in Greece, in Persia • creation narrative • creation of man • creation of the • creation of the world • creation science • creation topoi • creation, Augustine’s narrative of • creation, Creator caring for • creation, Gen 1-2 title, sequence • creation, Genesis account of • creation, God’s Powers in • creation, Septuagints deliberate mistranslation of timing of • creation, as related to God • creation, before conventional time • creation, binaries of • creation, distinctions inscribed in • creation, dominion and • creation, essentially good • creation, hope for • creation, in Genesis, meanings of “day” within • creation, in Genesis, six days of • creation, ingenerate matter • creation, multiplicity of • creation, narrative • creation, narratives, differences between • creation, new • creation, of fate • creation, of fire • creation, of humanity • creation, of light • creation, of world • creation, rationes (seminales) • creation, topos • creation-narrative, paradigmatic, nature of • creationism • creationism, creationist • creations • creator, creation • days, of creation • difference, inscribed in creation • fire, creation of • generation, in Priestly creation narrative • human being, creation of • human being, creation of, Adam’s creation • human being, creation of, body • humans, creation of • hyle (“stuff, matter”), creation out of • image of God, creation as • imagery, new creation • inauguration of the Tabernacle, as paralleling creation narrative • intertextuality, as creating meaning • knowledge, as making • language of Creation, • light, creation of • list making • narrative, creation • new creation • revelation, creation • reviya (multiplication), of God’s creations • temporality, and creation • time, creation of • topoi, creation • topos, creation • universe, creation of • word, created “heaven and earth,” • Ḥiyya bar Abba (R.), Creation of • “new creature/creation” (phrase)
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 90, 91, 92, 102; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 31, 32, 33, 34, 35, 36, 37, 38, 39, 178, 181, 182, 184, 188, 189, 193, 199, 200, 201, 204, 205, 207, 208, 249; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 118, 129; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 55, 56, 57, 71; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 310, 314; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 5, 7, 117, 160, 265, 270, 271, 296, 297; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 79, 210; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 156, 159; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 4, 5, 8, 9, 339, 340, 341, 342, 343, 344, 345; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 335, 338; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 81, 88; Corley (2002), Ben Sira's Teaching on Friendship, 41, 66, 74, 75, 76, 128, 129, 130, 131, 134, 166, 214, 218; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 4, 7, 8, 12, 13, 56, 154, 156, 157, 158, 160, 161, 180, 183, 185, 212, 569, 572, 575; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 332; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 55, 136, 140; Estes (2020), The Tree of Life, 152, 159, 246, 252, 264, 371, 373, 375, 377, 378; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 49; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 34, 88, 100, 101, 102, 103, 117, 124, 130, 199, 200, 201, 278, 280, 332; Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 52; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 20, 21, 24, 32; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 124, 142, 143, 144, 146, 205, 213, 220, 225, 231, 234, 270, 285, 340, 344; Ganzel and Holtz (2020), Contextualizing Jewish Temples, 87, 88; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 23, 27, 28, 32, 34, 38, 42, 48, 50, 61, 63, 64, 65, 68, 69, 72, 73, 76, 78, 84, 88, 92, 96, 102, 104, 106, 109, 151, 270; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 98, 128, 148, 149, 150, 153, 218; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 11, 12, 17, 19, 50, 91, 101, 119, 120, 143, 146, 153, 156, 166, 167, 204; Gera (2014), Judith, 297, 323, 408, 409, 465, 466; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 19; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 110, 111; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 2, 6, 8, 9, 11, 14, 15, 17, 21, 22, 24, 55, 71, 168, 175; Hayes (2022), The Literature of the Sages: A Re-Visioning, 255; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 243; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 235, 238, 239, 242, 243; Karfíková (2012), Grace and the Will According to Augustine, 25, 26, 100, 122, 215, 216, 269, 299; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 156, 157, 160, 166, 167, 171, 172, 173, 174, 175, 176, 177, 182, 184, 185, 187, 188, 190, 206, 207, 208, 213; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 176, 177; Levison (2009), Filled with the Spirit, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 26, 29, 101, 102, 146, 147, 148, 149, 204, 209, 309, 310, 311, 312, 313, 387; Levison (2023), The Greek Life of Adam and Eve. 193, 198, 199, 205, 226, 278, 290, 324, 326, 331, 345, 347, 489, 503, 610, 611, 625, 779, 835, 837, 845, 867, 875, 886, 887, 888, 985, 993, 994; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 155, 156; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 355; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 232; Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 94; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 227; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21, 34, 35, 49, 50, 53, 72, 73, 74, 75, 76, 85, 87, 88, 104, 136, 139, 145, 149, 170, 178, 182, 233, 239, 242, 246, 253, 259, 260; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48, 53, 54, 55, 64, 69, 81, 82, 83, 89, 90, 143, 145, 161, 224, 225, 226, 227, 229, 301, 320, 321; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 4, 27, 28, 29, 60, 75, 77, 78, 131, 139, 146, 233; Neusner (2001), The Theology of Halakha, 15, 19; Neusner (2004), The Idea of History in Rabbinic Judaism, 199; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 5; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 72, 73, 179, 180, 181; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 145, 155, 157, 158, 159, 160, 161, 165, 170, 171, 199, 207, 209, 217, 286, 300, 309; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 164, 165, 166, 168, 169, 197; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 35, 36, 41, 42, 54, 56, 227, 229, 244, 248, 249, 250, 322, 324, 327, 349, 397, 398, 404; 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(2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 171, 173; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 22, 33, 34, 60, 75, 76; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 60; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 143; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 283, 284
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1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃' 1.
1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
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2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃
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2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
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3 וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃
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3 וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃
1.
4 וַיַּרְא אֱלֹהִים אֶת־הָאוֹר כִּי־טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ׃
1.
5 וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם אֶחָד׃
1.
6 וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם׃
1.
7 וַיַּעַשׂ אֱלֹהִים אֶת־הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי־כֵן׃
1.
8 וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃
1.
9 וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל־מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי־כֵן׃
1.
1
1 וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ אֲשֶׁר זַרְעוֹ־בוֹ עַל־הָאָרֶץ וַיְהִי־כֵן׃
1.
1
2 וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע לְמִינֵהוּ וְעֵץ עֹשֶׂה־פְּרִי אֲשֶׁר זַרְעוֹ־בוֹ לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.
1
3 וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שְׁלִישִׁי׃
1.
1
4 וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים׃
1.
1
5 וְהָיוּ לִמְאוֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל־הָאָרֶץ וַיְהִי־כֵן׃
1.
1
6 וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃
1.
1
7 וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃
1.
1
8 וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.
1
9 וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם רְבִיעִי׃
1.
2
1 וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.
2
2 וַיְבָרֶךְ אֹתָם אֱלֹהִים לֵאמֹר פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הַמַּיִם בַּיַּמִּים וְהָעוֹף יִרֶב בָּאָרֶץ׃
1.
2
3 וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃
1.
2
4 וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ־אֶרֶץ לְמִינָהּ וַיְהִי־כֵן׃
1.
2
5 וַיַּעַשׂ אֱלֹהִים אֶת־חַיַּת הָאָרֶץ לְמִינָהּ וְאֶת־הַבְּהֵמָה לְמִינָהּ וְאֵת כָּל־רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
1.
2
6 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃
1.
2
7 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
1.
2
8 וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃
1.
2
9 וַיֹּאמֶר אֱלֹהִים הִנֵּה נָתַתִּי לָכֶם אֶת־כָּל־עֵשֶׂב זֹרֵעַ זֶרַע אֲשֶׁר עַל־פְּנֵי כָל־הָאָרֶץ וְאֶת־כָּל־הָעֵץ אֲשֶׁר־בּוֹ פְרִי־עֵץ זֹרֵעַ זָרַע לָכֶם יִהְיֶה לְאָכְלָה׃
1.
3
1 וַיַּרְא אֱלֹהִים אֶת־כָּל־אֲשֶׁר עָשָׂה וְהִנֵּה־טוֹב מְאֹד וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם הַשִּׁשִּׁי׃
2.
1 וְנָהָרּ יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת־הַגָּן וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים׃
2.
1 וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל־צְבָאָם׃
2.
2 וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃
2.
2 וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃
2.
3 וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃
2.
4 אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃
2.
6 וְאֵד יַעֲלֶה מִן־הָאָרֶץ וְהִשְׁקָה אֶת־כָּל־פְּנֵי־הָאֲדָמָה׃
2.
7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.
8 וַיִּטַּע יְהוָה אֱלֹהִים גַּן־בְעֵדֶן מִקֶּדֶם וַיָּשֶׂם שָׁם אֶת־הָאָדָם אֲשֶׁר יָצָר׃
2.
9 וַיַּצְמַח יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־עֵץ נֶחְמָד לְמַרְאֶה וְטוֹב לְמַאֲכָל וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן וְעֵץ הַדַּעַת טוֹב וָרָע׃
2.
1
1 שֵׁם הָאֶחָד פִּישׁוֹן הוּא הַסֹּבֵב אֵת כָּל־אֶרֶץ הַחֲוִילָה אֲשֶׁר־שָׁם הַזָּהָב׃
2.
1
2 וּזֲהַב הָאָרֶץ הַהִוא טוֹב שָׁם הַבְּדֹלַח וְאֶבֶן הַשֹּׁהַם׃
2.
1
3 וְשֵׁם־הַנָּהָר הַשֵּׁנִי גִּיחוֹן הוּא הַסּוֹבֵב אֵת כָּל־אֶרֶץ כּוּשׁ׃
2.
1
4 וְשֵׁם הַנָּהָר הַשְּׁלִישִׁי חִדֶּקֶל הוּא הַהֹלֵךְ קִדְמַת אַשּׁוּר וְהַנָּהָר הָרְבִיעִי הוּא פְרָת׃
2.
1
5 וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃
2.
1
6 וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃
2.
1
7 וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
2.
1
8 וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃
2.
1
9 וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃
2.
2
1 וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃
2.
2
2 וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃
2.
2
3 וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃
2.
2
4 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃
2.
2
5 וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ׃
3.
1 וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃
3.
1 וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃
3.
2 וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃
3.
2 וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃
3.
3 וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃
3.
4 וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃
3.
5 כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃
3.
6 וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃
3.
7 וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃
3.
8 וַיִּשְׁמְעוּ אֶת־קוֹל יְהוָה אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ מִפְּנֵי יְהוָה אֱלֹהִים בְּתוֹךְ עֵץ הַגָּן׃
3.
9 וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃
3.
1
1 וַיֹּאמֶר מִי הִגִּיד לְךָ כִּי עֵירֹם אָתָּה הֲמִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לְבִלְתִּי אֲכָל־מִמֶּנּוּ אָכָלְתָּ׃
3.
1
2 וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃
3.
1
3 וַיֹּאמֶר יְהוָה אֱלֹהִים לָאִשָּׁה מַה־זֹּאת עָשִׂית וַתֹּאמֶר הָאִשָּׁה הַנָּחָשׁ הִשִּׁיאַנִי וָאֹכֵל׃
3.
1
4 וַיֹּאמֶר יְהֹוָה אֱלֹהִים אֶל־הַנָּחָשׁ כִּי עָשִׂיתָ זֹּאת אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה וּמִכֹּל חַיַּת הַשָּׂדֶה עַל־גְּחֹנְךָ תֵלֵךְ וְעָפָר תֹּאכַל כָּל־יְמֵי חַיֶּיךָ׃
3.
1
5 וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃
3.
1
6 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃
3.
1
7 וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃
3.
1
8 וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃
3.
1
9 בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
3.
2
2 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃
3.
2
3 וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃
3.
2
4 וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃
4.
1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃
4.
1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃
4.
2 וַתֵּלֶד עָדָה אֶת־יָבָל הוּא הָיָה אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה׃
4.
2 וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃
4.
3 וַיְהִי מִקֵּץ יָמִים וַיָּבֵא קַיִן מִפְּרִי הָאֲדָמָה מִנְחָה לַיהוָה׃
4.
4 וְהֶבֶל הֵבִיא גַם־הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע יְהוָה אֶל־הֶבֶל וְאֶל־מִנְחָתוֹ׃
4.
5 וְאֶל־קַיִן וְאֶל־מִנְחָתוֹ לֹא שָׁעָה וַיִּחַר לְקַיִן מְאֹד וַיִּפְּלוּ פָּנָיו׃
4.
7 הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃
4.
8 וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃
4.
1
4 הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃
4.
1
6 וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃
4.
2
5 וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃
4.
2
6 וּלְשֵׁת גַּם־הוּא יֻלַּד־בֵּן וַיִּקְרָא אֶת־שְׁמוֹ אֱנוֹשׁ אָז הוּחַל לִקְרֹא בְּשֵׁם יְהוָה׃
5.
1 וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.
1 זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃
5.
2 וַיִּהְיוּ כָּל־יְמֵי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּתְשַׁע מֵאוֹת שָׁנָה וַיָּמֹת׃
5.
2 זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת־שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם׃
5.
3 וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד בִּדְמוּתוֹ כְּצַלְמוֹ וַיִּקְרָא אֶת־שְׁמוֹ שֵׁת׃
5.
3 וַיְחִי־לֶמֶךְ אַחֲרֵי הוֹלִידוֹ אֶת־נֹחַ חָמֵשׁ וְתִשְׁעִים שָׁנָה וַחֲמֵשׁ מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.
4 וַיִּהְיוּ יְמֵי־אָדָם אַחֲרֵי הוֹלִידוֹ אֶת־שֵׁת שְׁמֹנֶה מֵאֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃
5.
5 וַיִּהְיוּ כָּל־יְמֵי אָדָם אֲשֶׁר־חַי תְּשַׁע מֵאוֹת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וַיָּמֹת׃
5.
6 וַיְחִי־שֵׁת חָמֵשׁ שָׁנִים וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־אֱנוֹשׁ׃
5.
2
4 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃
6.
1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃
6.
1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃
6.
2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃
6.
2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃
6.
3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃
6.
4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃
6.
5 וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃
6.
6 וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃
6.
7 וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃
6.
9 אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת־הָאֱלֹהִים הִתְהַלֶּךְ־נֹחַ׃
6.
1
2 וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃
6.
1
7 וַאֲנִי הִנְנִי מֵבִיא אֶת־הַמַּבּוּל מַיִם עַל־הָאָרֶץ לְשַׁחֵת כָּל־בָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר־בָּאָרֶץ יִגְוָע׃
7.
4 כִּי לְיָמִים עוֹד שִׁבְעָה אָנֹכִי מַמְטִיר עַל־הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וּמָחִיתִי אֶת־כָּל־הַיְקוּם אֲשֶׁר עָשִׂיתִי מֵעַל פְּנֵי הָאֲדָמָה׃
7.
1
1 בִּשְׁנַת שֵׁשׁ־מֵאוֹת שָׁנָה לְחַיֵּי־נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה־עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל־מַעְיְנֹת תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ׃
7.
1
3 בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ וְשֵׁם־וְחָם וָיֶפֶת בְּנֵי־נֹחַ וְאֵשֶׁת נֹחַ וּשְׁלֹשֶׁת נְשֵׁי־בָנָיו אִתָּם אֶל־הַתֵּבָה׃
7.
1
4 הֵמָּה וְכָל־הַחַיָּה לְמִינָהּ וְכָל־הַבְּהֵמָה לְמִינָהּ וְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ לְמִינֵהוּ וְכָל־הָעוֹף לְמִינֵהוּ כֹּל צִפּוֹר כָּל־כָּנָף׃
7.
1
5 וַיָּבֹאוּ אֶל־נֹחַ אֶל־הַתֵּבָה שְׁנַיִם שְׁנַיִם מִכָּל־הַבָּשָׂר אֲשֶׁר־בּוֹ רוּחַ חַיִּים׃
7.
1
6 וְהַבָּאִים זָכָר וּנְקֵבָה מִכָּל־בָּשָׂר בָּאוּ כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים וַיִּסְגֹּר יְהוָה בַּעֲדוֹ׃
7.
2
1 וַיִּגְוַע כָּל־בָּשָׂר הָרֹמֵשׂ עַל־הָאָרֶץ בָּעוֹף וּבַבְּהֵמָה וּבַחַיָּה וּבְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ וְכֹל הָאָדָם׃
7.
2
2 כֹּל אֲשֶׁר נִשְׁמַת־רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ׃
7.
2
3 וַיִּמַח אֶת־כָּל־הַיְקוּם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמַיִם וַיִּמָּחוּ מִן־הָאָרֶץ וַיִשָּׁאֶר אַךְ־נֹחַ וַאֲשֶׁר אִתּוֹ בַּתֵּבָה׃
9.
2 וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם׃
9.
2 וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל־חַיַּת הָאָרֶץ וְעַל כָּל־עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכָל־דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ׃
9.
3 כָּל־רֶמֶשׂ אֲשֶׁר הוּא־חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת־כֹּל׃
9.
4 אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃
9.
9 וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃9.
1
1 וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתְּכֶם וְלֹא־יִכָּרֵת כָּל־בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא־יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ׃
9.
1
5 וְזָכַרְתִּי אֶת־בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר וְלֹא־יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כָּל־בָּשָׂר׃
9.
1
6 וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כָּל־נֶפֶשׁ חַיָּה בְּכָל־בָּשָׂר אֲשֶׁר עַל־הָאָרֶץ׃
1
1.
1 אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן־מְאַת שָׁנָה וַיּוֹלֶד אֶת־אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל׃
1
1.
1 וַיְהִי כָל־הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים׃
1
1.
5 וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃
1
1.
6 וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃
1
1.
7 הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ׃
1
1.
9 עַל־כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי־שָׁם בָּלַל יְהוָה שְׂפַת כָּל־הָאָרֶץ וּמִשָּׁם הֱפִיצָם יְהוָה עַל־פְּנֵי כָּל־הָאָרֶץ׃
1
2.
2 וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃
1
2.
2 וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃
1
2.
5 וַיִּקַּח אַבְרָם אֶת־שָׂרַי אִשְׁתּוֹ וְאֶת־לוֹט בֶּן־אָחִיו וְאֶת־כָּל־רְכוּשָׁם אֲשֶׁר רָכָשׁוּ וְאֶת־הַנֶּפֶשׁ אֲשֶׁר־עָשׂוּ בְחָרָן וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ אַרְצָה כְּנָעַן׃
1
2.
7 וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃
1
2.
8 וַיַּעְתֵּק מִשָּׁם הָהָרָה מִקֶּדֶם לְבֵית־אֵל וַיֵּט אָהֳלֹה בֵּית־אֵל מִיָּם וְהָעַי מִקֶּדֶם וַיִּבֶן־שָׁם מִזְבֵּחַ לַיהוָה וַיִּקְרָא בְּשֵׁם יְהוָה׃
1
4.
1
3 וַיָּבֹא הַפָּלִיט וַיַּגֵּד לְאַבְרָם הָעִבְרִי וְהוּא שֹׁכֵן בְּאֵלֹנֵי מַמְרֵא הָאֱמֹרִי אֲחִי אֶשְׁכֹּל וַאֲחִי עָנֵר וְהֵם בַּעֲלֵי בְרִית־אַבְרָם׃
1
4.
1
8 וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן וְהוּא כֹהֵן לְאֵל עֶלְיוֹן׃
1
4.
1
9 וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ׃
1
7.
1 וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃
1
7.
1 זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃
1
7.
2 וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃
1
7.
2 וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃
1
8.
1
2 וַתִּצְחַק שָׂרָה בְּקִרְבָּהּ לֵאמֹר אַחֲרֵי בְלֹתִי הָיְתָה־לִּי עֶדְנָה וַאדֹנִי זָקֵן׃
1
8.
1
4 הֲיִפָּלֵא מֵיְהוָה דָּבָר לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן׃
2
5.
2
7 וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים׃ ' None | sup>
1.
1 In the beginning God created the heaven and the earth.
1.
2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
1.
3 And God said: ‘Let there be light.’ And there was light.
1.
4 And God saw the light, that it was good; and God divided the light from the darkness.
1.
5 And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.
1.
6 And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’
1.
7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.
1.
8 And God called the firmament Heaven. And there was evening and there was morning, a second day.
1.
9 And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.
1.
10 And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.
1.
1
1 And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.
1.
1
2 And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.
1.
1
3 And there was evening and there was morning, a third day.
1.
1
4 And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
1.
1
5 and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.
1.
1
6 And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.
1.
1
7 And God set them in the firmament of the heaven to give light upon the earth,
1.
1
8 and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.
1.
1
9 And there was evening and there was morning, a fourth day.
1.
20 And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’
1.
2
1 And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.
1.
2
2 And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’
1.
2
3 And there was evening and there was morning, a fifth day.
1.
2
4 And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.
1.
2
5 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good.
1.
2
6 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’
1.
2
7 And God created man in His own image, in the image of God created He him; male and female created He them.
1.
2
8 And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’
1.
2
9 And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;
1.
30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food.’ And it was so.
1.
3
1 And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.
2.
1 And the heaven and the earth were finished, and all the host of them.
2.
2 And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.
2.
3 And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.
2.
4 These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.
2.
6 but there went up a mist from the earth, and watered the whole face of the ground.
2.
7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
2.
8 And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.
2.
9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.
2.
10 And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.
2.
1
1 The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;
2.
1
2 and the gold of that land is good; there is bdellium and the onyx stone.
2.
1
3 And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush.
2.
1
4 And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates.
2.
1
5 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
2.
1
6 And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;
2.
1
7 but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’
2.
1
8 And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’
2.
1
9 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.
2.
20 And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.
2.
2
1 And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.
2.
2
2 And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
2.
2
3 And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’
2.
2
4 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.
2.
2
5 And they were both naked, the man and his wife, and were not ashamed.
3.
1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’
3.
2 And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;
3.
3 but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’
3.
4 And the serpent said unto the woman: ‘Ye shall not surely die;
3.
5 for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’
3.
6 And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.
3.
7 And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.
3.
8 And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
3.
9 And the LORD God called unto the man, and said unto him: ‘Where art thou?’
3.
1
1 And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’
3.
1
2 And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’
3.
1
3 And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’
3.
1
4 And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.
3.
1
5 And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’
3.
1
6 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’
3.
1
7 And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.
3.
1
8 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.
3.
1
9 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’
3.
20 And the man called his wife’s name Eve; because she was the mother of all living.
3.
2
2 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’
3.
2
3 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.
3.
2
4 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.
4.
1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’
4.
2 And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
4.
3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
4.
4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;
4.
5 but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell.
4.
7 If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’
4.
8 And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
4.
10 And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.
4.
1
4 Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’
4.
1
6 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
4.
2
5 And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’
4.
2
6 And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD.
5.
1 This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;
5.
2 male and female created He them, and blessed them, and called their name Adam, in the day when they were created.
5.
3 And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.
5.
4 And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters.
5.
5 And all the days that Adam lived were nine hundred and thirty years; and he died.
5.
6 And Seth lived a hundred and five years, and begot Enosh.
5.
2
4 And Enoch walked with God, and he was not; for God took him.
6.
1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,
6.
2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.
6.
3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’
6.
4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.
6.
5 And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.
6.
6 And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.
6.
7 And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’
6.
9 These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.
6.
1
2 And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. .
6.
1
7 And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish.
7.
4 For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I blot out from off the face of the earth.’
7.
1
1 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.
7.
1
3 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;
7.
1
4 they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every fowl after its kind, every bird of every sort.
7.
1
5 And they went in unto Noah into the ark, two and two of all flesh wherein is the breath of life.
7.
1
6 And they that went in, went in male and female of all flesh, as God commanded him; and the LORD shut him in.
7.
2
1 And all flesh perished that moved upon the earth, both fowl, and cattle, and beast, and every swarming thing that swarmeth upon the earth, and every man;
7.
2
2 all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died.
7.
2
3 And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark.
9.
2 And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.
9.
3 Every moving thing that liveth shall be for food for you; as the green herb have I given you all.
9.
4 Only flesh with the life thereof, which is the blood thereof, shall ye not eat.
9.
9 ’As for Me, behold, I establish My covet with you, and with your seed after you;'
9.
1
1 And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’
9.
1
5 that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.
9.
1
6 And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’
9.
20 And Noah, the man of the land, began and planted a vineyard.
1
1.
1 And the whole earth was of one language and of one speech.
1
1.
5 And the LORD came down to see the city and the tower, which the children of men builded.
1
1.
6 And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do.
1
1.
7 Come, let us go down, and there confound their language, that they may not understand one another’s speech.’
1
1.
9 Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.
1
2.
2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.
1
2.
5 And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
1
2.
7 And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him.
1
2.
8 And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the LORD, and called upon the name of the LORD.
1
4.
1
3 And there came one that had escaped, and told Abram the Hebrew—now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.
1
4.
1
8 And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.
1
4.
1
9 And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;
1
4.
20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
1
7.
1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.
1
7.
2 And I will make My covet between Me and thee, and will multiply thee exceedingly.’
1
8.
1
2 And Sarah laughed within herself, saying: ‘After I am waxed old shall I have pleasure, my lord being old also?’
1
8.
1
4 Is any thing too hard for the LORD. At the set time I will return unto thee, when the season cometh round, and Sarah shall have a son.’
2
5.
2
7 And the boys grew; and Esau was a cunning hunter, a man of the field; and Jacob was a quiet man, dwelling in tents. ' None |
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4. Hebrew Bible, Hosea, 2.21, 6.6-6.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation, • Creation, Agon Model • Creation, Logos Model • Scripture, Hebrew, creation-narrative • accusations (against Creator or Creation) • care, of God or Christ for creation • covenant and creation, relation to pistis • creation • creation-narrative, paradigmatic, nature of • new creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 202; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 35; Gera (2014), Judith, 467; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 58, 81; Neusner (2004), The Idea of History in Rabbinic Judaism, 199; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 44; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 199
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2.21 וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃
6.6 כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ 6.7 וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית שָׁם בָּגְדוּ בִי׃'' None | sup>
2.21 And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion.
6.6 For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings. 6.7 But they like men have transgressed the covet; There have they dealt treacherously against Me.'' None |
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5. Hebrew Bible, Job, 4.13, 10.9, 27.3, 33.6, 34.15, 37, 37.6, 38, 38.6, 38.7, 38.8, 38.9, 39, 40, 40.15, 40.19, 40.25-41.26, 41 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adam/adam, creation of • Creation • Creation and ownership, Ex nihilo • Creation, • Creation, and Divine Name • Creation, creator • Creation, from Snow • Creation, story of • God, Father of the whole creation, as • God,creating/creativity of • Hymn of Creation • Idols, Making/Fashioning of • Leviathan, as created • Leviathan, as soul-making theodicy • angel, creation of • care, of God or Christ for creation • creation • creation science • creation, Genesis account of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 6, 33; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 118, 119; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 179, 183; Corley (2002), Ben Sira's Teaching on Friendship, 131; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 199, 201, 203, 219, 278; Gera (2014), Judith, 278; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 20; Levison (2009), Filled with the Spirit, 18, 19, 22; Levison (2023), The Greek Life of Adam and Eve. 335, 886; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 35; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 227; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 21; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 76, 210; Stuckenbruck (2007), 1 Enoch 91-108, 406, 480; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 113; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 171; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 23, 75, 76
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4.13 בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל־אֲנָשִׁים׃
10.9 זְכָר־נָא כִּי־כַחֹמֶר עֲשִׂיתָנִי וְאֶל־עָפָר תְּשִׁיבֵנִי׃
27.3 כִּי־כָל־עוֹד נִשְׁמָתִי בִי וְרוּחַ אֱלוֹהַּ בְּאַפִּי׃
33.6 הֵן־אֲנִי כְפִיךָ לָאֵל מֵחֹמֶר קֹרַצְתִּי גַם־אָנִי׃
34.15 יִגְוַע כָּל־בָּשָׂר יָחַד וְאָדָם עַל־עָפָר יָשׁוּב׃
37.6 כִּי לַשֶּׁלַג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם מִטְרוֹת עֻזּוֹ׃
38.6 עַל־מָה אֲדָנֶיהָ הָטְבָּעוּ אוֹ מִי־יָרָה אֶבֶן פִּנָּתָהּ׃
38.7 בְּרָן־יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל־בְּנֵי אֱלֹהִים׃
38.8 וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא׃
38.9 בְּשׂוּמִי עָנָן לְבֻשׁוֹ וַעֲרָפֶל חֲתֻלָּתוֹ׃
40.15 הִנֵּה־נָא בְהֵמוֹת אֲשֶׁר־עָשִׂיתִי עִמָּךְ חָצִיר כַּבָּקָר יֹאכֵל׃
40.19 הוּא רֵאשִׁית דַּרְכֵי־אֵל הָעֹשׂוֹ יַגֵּשׁ חַרְבּוֹ׃' ' None | sup>
4.13 In thoughts from the visions of the night, When deep sleep falleth on men,
10.9 Remember, I beseech Thee, that Thou hast fashioned me as clay; And wilt Thou bring me into dust again?
27.3 All the while my breath is in me And the spirit of God is in my nostrils,
33.6 Behold, I am toward God even as thou art; I also am formed out of the clay.
34.15 All flesh shall perish together, And man shall return unto dust.
37.6 For He saith to the snow: ‘Fall thou on the earth’; Likewise to the shower of rain, and to the showers of His mighty rain.
38.6 Whereupon were the foundations thereof fastened? Or who laid the corner-stone thereof,
38.7 When the morning stars sang together, And all the sons of God shouted for joy?
38.8 Or who shut up the sea with doors, When it broke forth, and issued out of the womb;
38.9 When I made the cloud the garment thereof, And thick darkness a swaddlingband for it,
40.15 Behold now behemoth, which I made with thee; He eateth grass as an ox.
40.19 He is the beginning of the ways of God; He only that made him can make His sword to approach unto him.' ' None |
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6. Hebrew Bible, Joel, 2.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation, As project • Creation, story of
Found in books: Levison (2009), Filled with the Spirit, 213; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 88
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2.3 לְפָנָיו אָכְלָה אֵשׁ וְאַחֲרָיו תְּלַהֵט לֶהָבָה כְּגַן־עֵדֶן הָאָרֶץ לְפָנָיו וְאַחֲרָיו מִדְבַּר שְׁמָמָה וְגַם־פְּלֵיטָה לֹא־הָיְתָה לּוֹ׃'' None | sup>
2.3 A fire devoureth before them, And behind them a flame blazeth; The land is as the garden of Eden before them, And behind them a desolate wilderness; Yea, and nothing escapeth them.'' None |
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7. Hebrew Bible, Leviticus, 11.44, 11.46, 12.6, 18.3-18.6, 18.18, 19.2, 19.19, 19.23-19.25, 19.33, 20.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation • Creation, as a dialogic act • Creation, creator • Dialogue, and Creation as a dialogic act • God, human created according to the image of • Marduk, killing Tiamat, creates the world from her body • Temple, And the Conception of the Creation of humanity in Gods Image • animals, created from four elements • apostate, first-created • binaries, of creation • cosmos, creation of • creation • creation narrative • creation, binaries of • creation, by thought • creation, distinctions inscribed in • creation, dominion and • demai-produce (doubtful-if-tithed) • difference, inscribed in creation • hermeneutics, and making communities • human being, creation of • rabbinic literature, decision-making process of • was created only for procreation • “He did not create it a waste”, as Legal term in the Halakha • “new creature/creation” (phrase)
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 7, 160; Corley (2002), Ben Sira's Teaching on Friendship, 130; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 65, 164; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 19; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 198; Lavee (2017), The Rabbinic Conversion of Judaism The Unique Perspective of the Bavli on Conversion and the Construction of Jewish Identity, 174; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 256, 276; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 29, 130, 131, 146, 220, 240; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 5; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 427; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 67; Stuckenbruck (2007), 1 Enoch 91-108, 84, 481; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 277; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 27
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11.44 כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃
11.46 זֹאת תּוֹרַת הַבְּהֵמָה וְהָעוֹף וְכֹל נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת בַּמָּיִם וּלְכָל־נֶפֶשׁ הַשֹּׁרֶצֶת עַל־הָאָרֶץ׃
12.6 וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְעֹלָה וּבֶן־יוֹנָה אוֹ־תֹר לְחַטָּאת אֶל־פֶּתַח אֹהֶל־מוֹעֵד אֶל־הַכֹּהֵן׃
18.3 וּשְׁמַרְתֶּם אֶת־מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת אֲשֶׁר נַעֲשׂוּ לִפְנֵיכֶם וְלֹא תִטַּמְּאוּ בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃
18.3 כְּמַעֲשֵׂה אֶרֶץ־מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם־בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ־כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ׃ 18.4 אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.5 וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 18.6 אִישׁ אִישׁ אֶל־כָּל־שְׁאֵר בְּשָׂרוֹ לֹא תִקְרְבוּ לְגַלּוֹת עֶרְוָה אֲנִי יְהוָה׃
18.18 וְאִשָּׁה אֶל־אֲחֹתָהּ לֹא תִקָּח לִצְרֹר לְגַלּוֹת עֶרְוָתָהּ עָלֶיהָ בְּחַיֶּיהָ׃
19.2 דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.2 וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃
19.19 אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃
19.23 וְכִי־תָבֹאוּ אֶל־הָאָרֶץ וּנְטַעְתֶּם כָּל־עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת־פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל׃
19.24 וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל־פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה׃
19.25 וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת־פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָה אֱלֹהֵיכֶם׃
19.33 וְכִי־יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ׃' ' None | sup>
11.44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth.
11.46 This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that swarmeth upon the earth;
12.6 And when the days of her purification are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest.
18.3 After the doings of the land of Egypt, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan, whither I bring you, shall ye not do; neither shall ye walk in their statutes. 18.4 Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God. 18.5 Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD. 18.6 None of you shall approach to any that is near of kin to him, to uncover their nakedness. I am the LORD.
18.18 And thou shalt not take a woman to her sister, to be a rival to her, to uncover her nakedness, beside the other in her lifetime.
19.2 Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy.
19.19 Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together.
19.23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as forbidden; three years shall it be as forbidden unto you; it shall not be eaten.
19.24 And in the fourth year all the fruit thereof shall be holy, for giving praise unto the LORD.
19.25 But in the fifth year may ye eat of the fruit thereof, that it may yield unto you more richly the increase thereof: I am the LORD your God.
19.33 And if a stranger sojourn with thee in your land, ye shall not do him wrong.
20.10 And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, both the adulterer and the adulteress shall surely be put to death.'' None |
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8. Hebrew Bible, Micah, 6.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • accusations (against Creator or Creation) • care, of God or Christ for creation • covenant and creation, as socio-legal instrument • covenant and creation, relation to pistis • new creation
Found in books: Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 52, 53; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 44
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6.8 הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־יְהוָה דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹהֶיךָ׃'' None | sup>
6.8 It hath been told thee, O man, what is good, And what the LORD doth require of thee: Only to do justly, and to love mercy, and to walk humbly with thy God.'' None |
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9. Hebrew Bible, Nahum, 1.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation • Ethnic boundary making model, boundary characteristics • Ethnic boundary making model, contraction
Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 480; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 202, 205
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1.4 גּוֹעֵר בַּיָּם וַיַּבְּשֵׁהוּ וְכָל־הַנְּהָרוֹת הֶחֱרִיב אֻמְלַל בָּשָׁן וְכַרְמֶל וּפֶרַח לְבָנוֹן אֻמְלָל׃'' None | sup>
1.4 He rebuketh the sea, and maketh it dry, And drieth up all the rivers; Bashan languisheth, and Carmel, And the flower of Lebanon languisheth.'' None |
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10. Hebrew Bible, Numbers, 2.9, 5.15, 5.17, 11.25, 12.7, 21.7, 21.18 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adam, creation of • Creation • Creation, Adam, of • Creation, Eve, of • Creation, and Divine Name • Ethnic boundary making model, boundary characteristics • God, Father of the whole creation, as • Name (Divine), Creation with • Spirit, At creation • cosmos, creation of • covenant and creation, relation to pistis • creation • hermeneutics, and making communities • human being, creation of • new creation
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 40; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 130; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 19; Levison (2023), The Greek Life of Adam and Eve. 448, 990; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 73; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 62, 161, 301; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 265; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 108; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 117, 118; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 98
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5.15 וְהֵבִיא הָאִישׁ אֶת־אִשְׁתּוֹ אֶל־הַכֹּהֵן וְהֵבִיא אֶת־קָרְבָּנָהּ עָלֶיהָ עֲשִׂירִת הָאֵיפָה קֶמַח שְׂעֹרִים לֹא־יִצֹק עָלָיו שֶׁמֶן וְלֹא־יִתֵּן עָלָיו לְבֹנָה כִּי־מִנְחַת קְנָאֹת הוּא מִנְחַת זִכָּרוֹן מַזְכֶּרֶת עָוֺן׃
5.17 וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים בִּכְלִי־חָרֶשׂ וּמִן־הֶעָפָר אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן יִקַּח הַכֹּהֵן וְנָתַן אֶל־הַמָּיִם׃
11.25 וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃
12.7 לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃
21.7 וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃
21.18 בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃' ' None | sup>
5.15 then shall the man bring his wife unto the priest, and shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is a meal-offering of jealousy, a meal-offering of memorial, bringing iniquity to remembrance.
5.17 And the priest shall take holy water in an earthen vessel; and of the dust that is on the floor of the tabernacle the priest shall take, and put it into the water.
11.25 And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more.
12.7 My servant Moses is not so; he is trusted in all My house;
21.7 And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people.
21.18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;' ' None |
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11. Hebrew Bible, Proverbs, 3.18-3.20, 8.22-8.29, 8.31, 9.18, 24.7, 30.2-30.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Blueprint of creation • Book of Creation • Christ, role in creation • Covenant, covenantal, Creation, beginning of, narrative of • Creation • Creation Myths • Creation Myths, in feminine and masculine respect • Creation Myths, reflect the birth from “womb of chaos” • Creation and ownership, Related to redemption • Creation and ownership, through Christ • Creation, Ancient Near Eastern views • Creation, As personal act • Creation, Ex Nihilo or Ex Materia? • Creation, Ex Nihilo, How Early it can be? • Creation, as a dialogic act • Creation, creator • Creation, in Wisdom literature • Creation, of the world • Dialogue, and Creation as a dialogic act • God, and the Creation • Logos/God’s Word, As intermediary (in creation and revelation) • Marduk, killing Tiamat, creates the world from her body • New Creation • Priestly Creation Myth • Priestly Creation Myth, reflects the birth from “womb of chaos” • Spirit, At creation • Wisdom (Sophia), role in creation • care, of God or Christ for creation • creation • creation in Greece • creation of the world • creation, making of Tabernacle parallel to • rabbis, create a cow
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 80, 183; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 9; Corley (2002), Ben Sira's Teaching on Friendship, 203; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 100; Estes (2020), The Tree of Life, 100, 368, 380; Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 52; Gera (2014), Judith, 144, 278; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 6, 8, 9, 12, 13, 14, 15, 17, 20; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 57; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 159, 175; Levison (2009), Filled with the Spirit, 399; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76, 78, 79, 85, 86, 170, 178, 240, 246, 259; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 227; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 73; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 43; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 143; Stuckenbruck (2007), 1 Enoch 91-108, 479; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 107, 193; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173
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3.18 עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 3.19 יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃' 8.22 יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23 מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24 בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25 בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26 עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27 בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28 בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29 בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃
8.31 מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃
9.18 וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃
30.2 כִּי בַעַר אָנֹכִי מֵאִישׁ וְלֹא־בִינַת אָדָם לִי׃
30.2 כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת אָכְלָה וּמָחֲתָה פִיהָ וְאָמְרָה לֹא־פָעַלְתִּי אָוֶן׃ 30.3 וְלֹא־לָמַדְתִּי חָכְמָה וְדַעַת קְדֹשִׁים אֵדָע׃ 30.3 לַיִשׁ גִּבּוֹר בַּבְּהֵמָה וְלֹא־יָשׁוּב מִפְּנֵי־כֹל׃ 30.4 מִי עָלָה־שָׁמַיִם וַיֵּרַד מִי אָסַף־רוּחַ בְּחָפְנָיו מִי צָרַר־מַיִם בַּשִּׂמְלָה מִי הֵקִים כָּל־אַפְסֵי־אָרֶץ מַה־שְּׁמוֹ וּמַה־שֶּׁם־בְּנוֹ כִּי תֵדָע׃'' None | sup>
3.18 She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast. 3.19 The LORD by wisdom founded the earth; By understanding He established the heavens. 3.20 By His knowledge the depths were broken up, And the skies drop down the dew.
8.22 The LORD made me as the beginning of His way, The first of His works of old. 8.23 I was set up from everlasting, from the beginning, Or ever the earth was. 8.24 When there were no depths, I was brought forth; When there were no fountains abounding with water. 8.25 Before the mountains were settled, Before the hills was I brought forth; 8.26 While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world. 8.27 When He established the heavens, I was there; When He set a circle upon the face of the deep, 8.28 When He made firm the skies above, When the fountains of the deep showed their might, 8.29 When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;
8.31 Playing in His habitable earth, And my delights are with the sons of men.
9.18 But he knoweth not that the shades are there; that her guests are in the depths of the nether-world.
30.2 Surely I am brutish, unlike a man, And have not the understanding of a man; 30.3 And I have not learned wisdom, That I should have the knowledge of the Holy One. 30.4 Who hath ascended up into heaven, and descended? Who hath gathered the wind in his fists? Who hath bound the waters in his garment? Who hath established all the ends of the earth? What is his name, and what is his son’s name, if thou knowest?' ' None |
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12. Hebrew Bible, Psalms, 1.3, 8.4, 8.7-8.8, 18.8, 19.1-19.2, 24.2, 33.6-33.7, 33.9, 33.22, 36.6, 36.10, 50.10, 51.4-51.5, 51.12-51.14, 65.7, 74.12-74.17, 75.12-75.13, 87.2, 89.9, 90.12, 94.7, 95.5, 102.26-102.27, 104.2-104.9, 104.13-104.14, 104.16-104.18, 104.20-104.21, 104.24-104.26, 104.30, 105.10, 106.1, 107.29, 110.1, 135.4, 136.7, 139.12-139.13, 139.15-139.18, 146.6, 147.5, 147.17, 148.2, 148.4-148.6, 148.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Adam/adam, creation of • Agency, Creation by Christ • Blueprint of creation • Creation • Creation Battle • Creation Myths • Creation Myths, in feminine and masculine respect • Creation Myths, reflect the birth from “womb of chaos” • Creation and ownership • Creation and ownership, Ex nihilo • Creation and ownership, Hellenistic views • Creation and ownership, Related to redemption • Creation and ownership, through Christ • Creation, • Creation, Adam, of • Creation, Agon Model • Creation, Ancient Near Eastern views • Creation, As personal act • Creation, As project • Creation, Conflict motif in • Creation, Ex Nihilo or Ex Materia? • Creation, Logos Model • Creation, as God’s artistic masterpiece • Creation, as a dialogic act • Creation, creation of Cult, cultic • Creation, ex nihilo • Creation, from Snow • Creation, in Midrashim, and their relation to the Dialogic Reading • Creation, new • Creation, of the world • Creation, story of • Creation, the first • Dialogue, and Creation as a dialogic act • Evil, in the creation Myth, according to Knohl • Evil, was not created by God • God, Father of the whole creation, as • God, Light of the whole creation, as • God, and the Creation • God, benevolence in creation • God,creating/creativity of • Hymn of Creation • Leviathan, as created • Leviathan, as soul-making theodicy • Light, creation of • Logos, Between Father and Son as motivation for creation • Marduk, killing Tiamat, creates the world from her body • New Creation • Powers, As created by Christ • Priestly Creation Myth • Priestly Creation Myth, reflects the birth from “womb of chaos” • Sabbath, and Sanctity, end of the Creation passage • Spirit, At creation • Spirit, effects of, creation • Tabernacle, Creation myth parallels the construction of the • Tamid Psalms, and days of creation • Temple, And the Conception of the Creation of humanity in Gods Image • Temple, recapitulates creation • Territory, conquest of new, as a repetition of the Creation • anima/soul, creationism • animals, created from four elements • apostate, first-created • care, of God or Christ for creation • covenant and creation, relation to pistis • create, creation, creator • creation • creation and Tamid Psalms • creation science • creation, Synesius of Cyrene on • creation, and the unity of the creator • creation, as related to God • creation, building blocks of • creation, by divine speech • creation, in Trinitarian controversies • creation, in Yotzer Shir ha-Shirim • creation, language • creation, language and • creation, multiplicity of • creation, narratives, differences between • creation, of fire • creation, story in Genesis • fire, creation of • new creation • reviya (multiplication), of God’s creations
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 6, 7, 29, 30, 32, 33, 34, 91, 189, 195, 198, 199, 200, 203, 204, 205, 208, 249; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 75; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 319; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 178, 181, 322, 407; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 575; Estes (2020), The Tree of Life, 100; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 35, 36, 41, 63, 64, 103, 117, 124, 199, 201, 396; Flynn (2018), Children in Ancient Israel: The Hebrew Bible and Mesopotamia in Comparative Perspective, 49, 50, 51, 52, 53, 54, 75; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 213, 225, 251; Gera (2014), Judith, 201, 322, 323, 465, 466, 467; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 172; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7, 12, 17; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 26, 47; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 168, 178, 180, 184, 187; Levison (2009), Filled with the Spirit, 18, 19, 20, 24, 26, 27, 29, 32, 33, 204; Levison (2023), The Greek Life of Adam and Eve. 345, 347, 448, 887, 900; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 43; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 393, 394; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 256; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 51, 52, 69, 71, 72, 73, 74, 75, 76, 86, 87, 88, 182, 200, 204, 210, 232, 239; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 46, 64, 84, 85, 87, 227; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 74, 75, 76, 77, 78; Neusner (2001), The Theology of Halakha, 141, 142; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 32, 202; Sneed (2022), Taming the Beast: A Reception History of Behemoth and Leviathan, 68, 76, 235; Stuckenbruck (2007), 1 Enoch 91-108, 73, 149, 368, 473, 474, 479, 480, 481; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 45, 62, 70, 106, 142, 143, 144, 146, 154, 155, 207, 210, 216, 217, 218, 219, 220, 221, 271; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 17, 44, 82, 83, 118, 119, 135, 136, 137, 194, 217, 228; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 124, 207, 212; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 228; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 171; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 22; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 60; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 136, 343; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 31, 280
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1.3 וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְעָלֵהוּ לֹא־יִבּוֹל וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ׃
8.4 כִּי־אֶרְאֶה שָׁמֶיךָ מַעֲשֵׂי אֶצְבְּעֹתֶיךָ יָרֵחַ וְכוֹכָבִים אֲשֶׁר כּוֹנָנְתָּה׃
8.7 תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת־רַגְלָיו׃ 8.8 צֹנֶה וַאֲלָפִים כֻּלָּם וְגַם בַּהֲמוֹת שָׂדָי׃
18.8 וַתִּגְעַשׁ וַתִּרְעַשׁ הָאָרֶץ וּמוֹסְדֵי הָרִים יִרְגָּזוּ וַיִּתְגָּעֲשׁוּ כִּי־חָרָה לוֹ׃
19.1 יִרְאַת יְהוָה טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי־יְהוָה אֱמֶת צָדְקוּ יַחְדָּו׃
19.1 לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃ 19.2 הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד־אֵל וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ׃
24.2 כִּי־הוּא עַל־יַמִּים יְסָדָהּ וְעַל־נְהָרוֹת יְכוֹנְנֶהָ׃
33.6 בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ 33.7 כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת׃
33.9 כִּי הוּא אָמַר וַיֶּהִי הוּא־צִוָּה וַיַּעֲמֹד׃
33.22 יְהִי־חַסְדְּךָ יְהוָה עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ׃
36.6 יְהוָה בְּהַשָּׁמַיִם חַסְדֶּךָ אֱמוּנָתְךָ עַד־שְׁחָקִים׃' 51.4 הרבה הֶרֶב כַּבְּסֵנִי מֵעֲוֺנִי וּמֵחַטָּאתִי טַהֲרֵנִי׃ 51.5 כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃
51.12 לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃ 51.13 אַל־תַּשְׁלִיכֵנִי מִלְּפָנֶיךָ וְרוּחַ קָדְשְׁךָ אַל־תִּקַּח מִמֶּנִּי׃ 51.14 הָשִׁיבָה לִּי שְׂשׂוֹן יִשְׁעֶךָ וְרוּחַ נְדִיבָה תִסְמְכֵנִי׃
65.7 מֵכִין הָרִים בְּכֹחוֹ נֶאְזָר בִּגְבוּרָה׃
74.12 וֵאלֹהִים מַלְכִּי מִקֶּדֶם פֹּעֵל יְשׁוּעוֹת בְּקֶרֶב הָאָרֶץ׃ 74.13 אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃ 74.14 אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃ 74.15 אַתָּה בָקַעְתָּ מַעְיָן וָנָחַל אַתָּה הוֹבַשְׁתָּ נַהֲרוֹת אֵיתָן׃ 74.16 לְךָ יוֹם אַף־לְךָ לָיְלָה אַתָּה הֲכִינוֹתָ מָאוֹר וָשָׁמֶשׁ׃ 74.17 אַתָּה הִצַּבְתָּ כָּל־גְּבוּלוֹת אָרֶץ קַיִץ וָחֹרֶף אַתָּה יְצַרְתָּם׃
87.2 אֹהֵב יְהוָה שַׁעֲרֵי צִיּוֹן מִכֹּל מִשְׁכְּנוֹת יַעֲקֹב׃
89.9 יְהוָה אֱלֹהֵי צְבָאוֹת מִי־כָמוֹךָ חֲסִין יָהּ וֶאֱמוּנָתְךָ סְבִיבוֹתֶיךָ׃
94.7 וַיֹּאמְרוּ לֹא יִרְאֶה־יָּהּ וְלֹא־יָבִין אֱלֹהֵי יַעֲקֹב׃
95.5 אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃
102.26 לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃ 102.27 הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמֹד וְכֻלָּם כַּבֶּגֶד יִבְלוּ כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ׃
104.2 עֹטֶה־אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה׃
104.2 תָּשֶׁת־חֹשֶׁךְ וִיהִי לָיְלָה בּוֹ־תִרְמֹשׂ כָּל־חַיְתוֹ־יָעַר׃ 104.3 הַמְקָרֶה בַמַּיִם עֲ\u200dלִיּוֹתָיו הַשָּׂם־עָבִים רְכוּבוֹ הַמְהַלֵּךְ עַל־כַּנְפֵי־רוּחַ׃ 104.3 תְּשַׁלַּח רוּחֲךָ יִבָּרֵאוּן וּתְחַדֵּשׁ פְּנֵי אֲדָמָה׃ 104.4 עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט׃ 104.5 יָסַד־אֶרֶץ עַל־מְכוֹנֶיהָ בַּל־תִּמּוֹט עוֹלָם וָעֶד׃ 104.6 תְּהוֹם כַּלְּבוּשׁ כִּסִּיתוֹ עַל־הָרִים יַעַמְדוּ־מָיִם׃ 104.7 מִן־גַּעֲרָתְךָ יְנוּסוּן מִן־קוֹל רַעַמְךָ יֵחָפֵזוּן׃ 104.8 יַעֲלוּ הָרִים יֵרְדוּ בְקָעוֹת אֶל־מְקוֹם זֶה יָסַדְתָּ לָהֶם׃ 104.9 גְּבוּל־שַׂמְתָּ בַּל־יַעֲבֹרוּן בַּל־יְשׁוּבוּן לְכַסּוֹת הָאָרֶץ׃
104.13 מַשְׁקֶה הָרִים מֵעֲלִיּוֹתָיו מִפְּרִי מַעֲשֶׂיךָ תִּשְׂבַּע הָאָרֶץ׃ 104.14 מַצְמִיחַ חָצִיר לַבְּהֵמָה וְעֵשֶׂב לַעֲבֹדַת הָאָדָם לְהוֹצִיא לֶחֶם מִן־הָאָרֶץ׃
104.16 יִשְׂבְּעוּ עֲצֵי יְהוָה אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע׃ 104.17 אֲשֶׁר־שָׁם צִפֳּרִים יְקַנֵּנוּ חֲסִידָה בְּרוֹשִׁים בֵּיתָהּ׃ 104.18 הָרִים הַגְּבֹהִים לַיְּעֵלִים סְלָעִים מַחְסֶה לַשְׁפַנִּים׃
104.21 הַכְּפִירִים שֹׁאֲגִים לַטָּרֶף וּלְבַקֵּשׁ מֵאֵל אָכְלָם׃
104.24 מָה־רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ׃
104.25 זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם־רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם־גְּדֹלוֹת׃
104.26 שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן זֶה־יָצַרְתָּ לְשַׂחֶק־בּוֹ׃
106.1 הַלְלוּיָהּ הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃
106.1 וַיּוֹשִׁיעֵם מִיַּד שׂוֹנֵא וַיִּגְאָלֵם מִיַּד אוֹיֵב׃
107.29 יָקֵם סְעָרָה לִדְמָמָה וַיֶּחֱשׁוּ גַּלֵּיהֶם׃
110.1 לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃
135.4 כִּי־יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגֻלָּתוֹ׃
136.7 לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃
139.12 גַּם־חֹשֶׁךְ לֹא־יַחְשִׁיךְ מִמֶּךָ וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁיכָה כָּאוֹרָה׃ 139.13 כִּי־אַתָּה קָנִיתָ כִלְיֹתָי תְּסֻכֵּנִי בְּבֶטֶן אִמִּי׃
139.15 לֹא־נִכְחַד עָצְמִי מִמֶּךָּ אֲשֶׁר־עֻשֵּׂיתִי בַסֵּתֶר רֻקַּמְתִּי בְּתַחְתִּיּוֹת אָרֶץ׃ 139.16 גָּלְמִי רָאוּ עֵינֶיךָ וְעַל־סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ ולא וְלוֹ אֶחָד בָּהֶם׃ 139.17 וְלִי מַה־יָּקְרוּ רֵעֶיךָ אֵל מֶה עָצְמוּ רָאשֵׁיהֶם׃ 139.18 אֶסְפְּרֵם מֵחוֹל יִרְבּוּן הֱקִיצֹתִי וְעוֹדִי עִמָּךְ׃
146.6 עֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם הַשֹּׁמֵר אֱמֶת לְעוֹלָם׃
147.5 גָּדוֹל אֲדוֹנֵינוּ וְרַב־כֹּחַ לִתְבוּנָתוֹ אֵין מִסְפָּר׃
147.17 מַשְׁלִיךְ קַרְחוֹ כְפִתִּים לִפְנֵי קָרָתוֹ מִי יַעֲמֹד׃
148.2 הַלְלוּהוּ כָל־מַלְאָכָיו הַלְלוּהוּ כָּל־צבאו צְבָאָיו׃
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8.4 הַלְלוּהוּ שְׁמֵי הַשָּׁמָיִם וְהַמַּיִם אֲשֶׁר מֵעַל הַשָּׁמָיִם׃ 148.5 יְהַלְלוּ אֶת־שֵׁם יְהוָה כִּי הוּא צִוָּה וְנִבְרָאוּ׃ 148.6 וַיַּעֲמִידֵם לָעַד לְעוֹלָם חָק־נָתַן וְלֹא יַעֲבוֹר׃
148.8 אֵשׁ וּבָרָד שֶׁלֶג וְקִיטוֹר רוּחַ סְעָרָה עֹשָׂה דְבָרוֹ׃'' None | sup>
1.3 And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.
8.4 When I behold Thy heavens, the work of Thy fingers, The moon and the stars, which Thou hast established;
8.7 Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under His feet: 8.8 Sheep and oxen, all of them, Yea, and the beasts of the field;
18.8 Then the earth did shake and quake, the foundations also of the mountains did tremble; they were shaken, because He was wroth.
19.1 For the Leader. A Psalm of David. 19.2 The heavens declare the glory of God, and the firmament showeth His handiwork;
24.2 For He hath founded it upon the seas, and established it upon the floods.
33.6 By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth. 33.7 He gathereth the waters of the sea together as a heap; He layeth up the deeps in storehouses.
33.9 For He spoke, and it was; He commanded, and it stood.
33.22 Let Thy mercy, O LORD, be upon us, According as we have waited for Thee.
36.6 Thy lovingkindness, O LORD, is in the heavens; Thy faithfulness reacheth unto the skies.
36.10 For with Thee is the fountain of life; In Thy light do we see light.
50.10 For every beast of the forest is Mine, and the cattle upon a thousand hills.
51.4 Wash me thoroughly from mine iniquity, And cleanse me from my sin. 51.5 For I know my transgressions; And my sin is ever before me.
51.12 Create me a clean heart, O God; and renew a stedfast spirit within me. 51.13 Cast me not away from Thy presence; and take not Thy holy spirit from me. 51.14 Restore unto me the joy of Thy salvation; and let a willing spirit uphold me.
65.7 Who by Thy strength settest fast the mountains, who art girded about with might;
74.12 Yet God is my King of old, Working salvation in the midst of the earth. 74.13 Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters. 74.14 Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness. 74.15 Thou didst cleave fountain and brook; Thou driedst up ever-flowing rivers. 74.16 Thine is the day, Thine also the night; Thou hast established luminary and sun. 74.17 Thou hast set all the borders of the earth; Thou hast made summer and winter.
87.2 The LORD loveth the gates of Zion more than all the dwellings of Jacob.
89.9 O LORD God of hosts, Who is a mighty one, like unto Thee, O LORD? And Thy faithfulness is round about Thee.' "
94.7 And they say: 'The LORD will not see, Neither will the God of Jacob give heed.'" 95.5 The sea is His, and He made it; And His hands formed the dry land.
102.26 of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands. 102.27 They shall perish, but Thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt Thou change them, and they shall pass away;
104.2 Who coverest Thyself with light as with a garment, who stretchest out the heavens like a curtain; 104.3 Who layest the beams of Thine upper chambers in the waters, who makest the clouds Thy chariot, who walkest upon the wings of the wind; 104.4 Who makest winds Thy messengers, the flaming fire Thy ministers. 104.5 Who didst establish the earth upon its foundations, that it should not be moved for ever and ever; 104.6 Thou didst cover it with the deep as with a vesture; the waters stood above the mountains. 104.7 At Thy rebuke they fled, at the voice of Thy thunder they hasted away— 104.8 The mountains rose, the valleys sank down— Unto the place which Thou hadst founded for them; 104.9 Thou didst set a bound which they should not pass over, That they might not return to cover the earth.
104.13 Who waterest the mountains from Thine upper chambers; The earth is full of the fruit of Thy works. 104.14 Who causeth the grass to spring up for the cattle, And herb for the service of man; To bring forth bread out of the earth,
104.16 The trees of the LORD have their fill, The cedars of Lebanon, which He hath planted; 104.17 Wherein the birds make their nests; As for the stork, the fir-trees are her house. 104.18 The high mountains are for the wild goats; The rocks are a refuge for the conies.
104.20 Thou makest darkness, and it is night, Wherein all the beasts of the forest do creep forth.
104.21 The young lions roar after their prey, And seek their food from God.
104.24 How manifold are Thy works, O LORD! In wisdom hast Thou made them all; The earth is full of Thy creatures.
104.25 Yonder sea, great and wide, Therein are creeping things innumerable, Living creatures, both small and great.
104.26 There go the ships; There is leviathan, whom Thou hast formed to sport therein.
104.30 Thou sendest forth Thy spirit, they are created; and Thou renewest the face of the earth.
105.10 And He established it unto Jacob for a statute, To Israel for an everlasting covet;
106.1 Hallelujah. O give thanks unto the LORD; for He is good; for His mercy endureth for ever.
107.29 He made the storm a calm, So that the waves thereof were still.' "
110.1 A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" 135.4 For the LORD hath chosen Jacob unto Himself, And Israel for His own treasure.
136.7 To Him that made great lights, For His mercy endureth for ever;
139.12 Even the darkness is not too dark for Thee, But the night shineth as the day; The darkness is even as the light.' "139.13 For Thou hast made my reins; Thou hast knit me together in my mother's womb." 139.15 My frame was not hidden from Thee, When I was made in secret, And curiously wrought in the lowest parts of the earth. 139.16 Thine eyes did see mine unformed substance, And in Thy book they were all written— Even the days that were fashioned, When as yet there was none of them. 139.17 How weighty also are Thy thoughts unto me, O God! How great is the sum of them! 139.18 If I would count them, they are more in number than the sand; Were I to come to the end of them, I would still be with Thee.
146.6 Who made heaven and earth, The sea, and all that in them is; Who keepeth truth for ever;
147.5 Great is our Lord, and mighty in power; His understanding is infinite.
147.17 He casteth forth His ice like crumbs; Who can stand before His cold?
148.2 Praise ye Him, all His angels; Praise ye Him, all His hosts.
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8.4 Praise Him, ye heavens of heavens, And ye waters that are above the heavens. 148.5 Let them praise the name of the LORD; For He commanded, and they were created. 148.6 He hath also established them for ever and ever; He hath made a decree which shall not be transgressed.
148.8 Fire and hail, snow and vapour, Stormy wind, fulfilling His word;' ' None |
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13. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation • Creation, Adam, of
Found in books: Levison (2023), The Greek Life of Adam and Eve. 900; Stuckenbruck (2007), 1 Enoch 91-108, 479
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14. Hebrew Bible, 1 Kings, 8.10-8.11, 22.23 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • God, Father of the whole creation, as • creatio, creation • creator, creation • Ḥiyya bar Abba (R.), Creation of
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 333; Karfíková (2012), Grace and the Will According to Augustine, 72; Levison (2023), The Greek Life of Adam and Eve. 886; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 164
sup>8.11 וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃
22.23 וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃' ' None | sup>
8.10 And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, 8.11 o that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD.
22.23 Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’'' None |
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15. Hebrew Bible, 1 Samuel, 12.6, 12.9, 28.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Creation • creatio, creation • creation
Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 66; Gera (2014), Judith, 201; Karfíková (2012), Grace and the Will According to Augustine, 72; Stuckenbruck (2007), 1 Enoch 91-108, 265; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 117
sup>
12.6 וַיֹּאמֶר שְׁמוּאֵל אֶל־הָעָם יְהוָה אֲשֶׁר עָשָׂה אֶת־מֹשֶׁה וְאֶת־אַהֲרֹן וַאֲשֶׁר הֶעֱלָה אֶת־אֲבֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם׃
12.9 וַיִּשְׁכְּחוּ אֶת־יְהוָה אֱלֹהֵיהֶם וַיִּמְכֹּר אֹתָם בְּיַד סִיסְרָא שַׂר־צְבָא חָצוֹר וּבְיַד־פְּלִשְׁתִּים וּבְיַד מֶלֶךְ מוֹאָב וַיִּלָּחֲמוּ בָּם׃
28.16 וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃'' None | sup>
12.6 And Shemu᾽el said to the people, It is the Lord that made Moshe and Aharon, and that brought your fathers up out of the land of Miżrayim.
12.9 And when they forgot the Lord their God, he sold them into the hand of Sisera, captain of the host of Ĥażor, and into the hand of the Pelishtim, and into the hand of the king of Mo᾽av, and they fought against them.
28.16 Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?'' None |
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16. Hebrew Bible, 2 Kings, 19.15, 19.18 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Creation, • Idols, Making/Fashioning of • creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Gera (2014), Judith, 298, 322, 323, 408; Stuckenbruck (2007), 1 Enoch 91-108, 398
sup>
19.15 וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃
19.18 וְנָתְנוּ אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃'' None | sup>
19.15 And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.
19.18 and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them.'' None |
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17. Hebrew Bible, 2 Samuel, 5.3, 7.11-7.14, 24.16 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Creation • Creation, Adam, of • God, Father of the whole creation, as • Mediation in creation • creation
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 115; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 410; Levison (2023), The Greek Life of Adam and Eve. 278, 900; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 104; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 118, 120; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 30
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7.11 וּלְמִן־הַיּוֹם אֲשֶׁר צִוִּיתִי שֹׁפְטִים עַל־עַמִּי יִשְׂרָאֵל וַהֲנִיחֹתִי לְךָ מִכָּל־אֹיְבֶיךָ וְהִגִּיד לְךָ יְהוָה כִּי־בַיִת יַעֲשֶׂה־לְּךָ יְהוָה׃ 7.12 כִּי יִמְלְאוּ יָמֶיךָ וְשָׁכַבְתָּ אֶת־אֲבֹתֶיךָ וַהֲקִימֹתִי אֶת־זַרְעֲךָ אַחֲרֶיךָ אֲשֶׁר יֵצֵא מִמֵּעֶיךָ וַהֲכִינֹתִי אֶת־מַמְלַכְתּוֹ׃ 7.13 הוּא יִבְנֶה־בַּיִת לִשְׁמִי וְכֹנַנְתִּי אֶת־כִּסֵּא מַמְלַכְתּוֹ עַד־עוֹלָם׃ 7.14 אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃
24.16 וַיִּשְׁלַח יָדוֹ הַמַּלְאָךְ יְרוּשָׁלִַם לְשַׁחֲתָהּ וַיִּנָּחֶם יְהוָה אֶל־הָרָעָה וַיֹּאמֶר לַמַּלְאָךְ הַמַּשְׁחִית בָּעָם רַב עַתָּה הֶרֶף יָדֶךָ וּמַלְאַךְ יְהוָה הָיָה עִם־גֹּרֶן האורנה הָאֲרַוְנָה הַיְבֻסִי׃' ' None | sup>
7.11 and as since the time that I commanded judges to be over my people Yisra᾽el; but I will give thee rest from all thy enemies, and the Lord tells thee that he will make thee a house. 7.12 And when the days are fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, who shall issue from thy bowels, and I will establish his kingdom. 7.13 He shall build a house for my name, and I will make firm the throne of his kingdom for ever. 7.14 I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:
24.16 And when the angel stretched out his hand upon Yerushalayim to destroy it, the Lord relented of the evil, and said to the angel that destroyed the people, It is enough: stay now thy hand. And the angel of the Lord was by the threshingplace of Aravna the Yevusi.' ' None |
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18. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Creation • Creation Myths • Creation Myths, in feminine and masculine respect • Creation Myths, reflect the birth from “womb of chaos” • Creation, Ex Nihilo or Ex Materia? • Creation, in Midrashim, and their relation to the Dialogic Reading • Dialogue, and Creation as a dialogic act • God, and the Creation • Nasi, see patriarchs, nature, divine creation and control of • Priestly Creation Myth • Priestly Creation Myth, reflects the birth from “womb of chaos” • creation • creation, and the unity of the creator • creation, in Jewish-Christian polemic • creation, in Trinitarian controversies • discourse, boundary-creating
Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 67, 68, 71, 72, 74, 75, 76, 77, 78, 79, 86, 103; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 180
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4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃'' None | sup>
4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.'' None |
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19. Hebrew Bible, Habakkuk, 1.6, 2.2-2.3 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • Covenant, covenantal, Creation, beginning of, narrative of • Creation • Ethnic boundary making model, normative inversion • hermeneutics, and making communities
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 411; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 178; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 216; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 201
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1.6 כִּי־הִנְנִי מֵקִים אֶת־הַכַּשְׂדִּים הַגּוֹי הַמַּר וְהַנִּמְהָר הַהוֹלֵךְ לְמֶרְחֲבֵי־אֶרֶץ לָרֶשֶׁת מִשְׁכָּנוֹת לֹּא־לוֹ׃
2.2 וַיַּעֲנֵנִי יְהוָה וַיֹּאמֶר כְּתוֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃
2.2 וַיהוָה בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל־הָאָרֶץ׃ 2.3 כִּי עוֹד חָזוֹן לַמּוֹעֵד וְיָפֵחַ לַקֵּץ וְלֹא יְכַזֵּב אִם־יִתְמַהְמָהּ חַכֵּה־לוֹ כִּי־בֹא יָבֹא לֹא יְאַחֵר׃' ' None | sup>
1.6 For, lo, I raise up the Chaldeans, That bitter and impetuous nation, That march through the breadth of the earth, To possess dwelling-places that are not theirs.
2.2 And the LORD answered me, and said: ‘Write the vision, and make it plain upon tables, That a man may read it swiftly. 2.3 For the vision is yet for the appointed time, And it declareth of the end, and doth not lie; Though it tarry, wait for it; Because it will surely come, it will not delay.’' ' None |
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20. Hebrew Bible, Isaiah, 6.2-6.6, 6.9-6.10, 10.14, 11.1-11.2, 13.13, 14.12, 25.1, 26.19, 27.1, 29.15-29.16, 34.16, 37.16, 37.19, 40.3, 40.6, 40.12-40.14, 40.17, 40.25-40.26, 40.28, 41.1-41.8, 41.20, 41.22-41.23, 42.1, 42.4-42.6, 42.9, 43.10, 43.13-43.15, 43.19, 44.6-44.7, 44.24-44.28, 45.3-45.5, 45.7-45.13, 45.18, 46.6-46.7, 46.9-46.11, 48.13, 49.6-49.7, 51.3, 51.9-51.11, 51.13, 53.7, 60.1, 61.1, 63.11, 64.7, 65.17, 66.1, 66.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Covenant, covenantal, Creation, beginning of, narrative of • Creation • Creation Battle • Creation Myths • Creation Myths, in feminine and masculine respect • Creation Myths, reflect the birth from “womb of chaos” • Creation and ownership, Ex nihilo • Creation and ownership, Related to redemption • Creation, • Creation, Adam, of • Creation, Agon Model • Creation, As project • Creation, Conflict motif in • Creation, Devil, of • Creation, Ex Nihilo or Ex Materia? • Creation, Logos Model • Creation, as a dialogic act • Creation, creator • Creation, in Midrashim, and their relation to the Dialogic Reading • Creation, story of • Creation/Creator • Dialogue, and Creation as a dialogic act • God, Father of the whole creation, as • God, and the Creation • God, of the creation • God,creating/creativity of • Idols, Making/Fashioning of • Kingdom of God, As continuation of creation • Law, biblical and creation • Marduk, killing Tiamat, creates the world from her body • New Creation • Priestly Creation Myth • Priestly Creation Myth, reflects the birth from “womb of chaos” • Spirit, At creation • Spirit, effects of, creation • accusations (against Creator or Creation) • care, of God or Christ for creation • covenant and creation, as socio-legal instrument • covenant and creation, relation to pistis • creatio, creation • creation • creation in Greece, in Israel • creation in Greece, in Persia • creation topoi • creation, in Yotzer Shir ha-Shirim • creation, language • creation, of universe • creationism, creationist • hermeneutics, and making communities • new creation • topoi, creation • was created only for procreation • “He did not create it a waste”, as Legal term in the Halakha
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91, 124; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 119; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 71, 178, 315, 410, 479; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 340, 341, 342, 343, 344, 345; Corley (2002), Ben Sira's Teaching on Friendship, 75, 76, 128, 203; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 13; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 36, 64, 132, 396; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 221, 231, 344; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 34, 50; Gera (2014), Judith, 278, 298, 311, 312, 322, 408, 467; Karfíková (2012), Grace and the Will According to Augustine, 222; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 180, 198; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 137; Levison (2009), Filled with the Spirit, 10, 35, 143, 213, 246; Levison (2023), The Greek Life of Adam and Eve. 504, 835, 847, 886, 900, 993; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 43; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 395; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 357; Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 149; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 156; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21, 35, 50, 73, 74, 75, 88, 224; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 44, 46, 47, 52, 54, 57, 61, 62, 64, 202, 301; Osborne (2010), Clement of Alexandria, 70; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 44; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 32, 122, 126, 127, 131; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 337, 412, 504, 510, 593; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 177; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 64; Stuckenbruck (2007), 1 Enoch 91-108, 73, 139, 149, 150, 152, 265, 398, 399; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 143; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 82, 119, 137, 218; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 178; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 5, 6, 7, 8, 57, 98, 106; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 340
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6.2 שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃ 6.3 וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 6.4 וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃ 6.5 וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃ 6.6 וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃
6.9 וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃' 10.14 וַתִּמְצָא כַקֵּן יָדִי לְחֵיל הָעַמִּים וְכֶאֱסֹף בֵּיצִים עֲזֻבוֹת כָּל־הָאָרֶץ אֲנִי אָסָפְתִּי וְלֹא הָיָה נֹדֵד כָּנָף וּפֹצֶה פֶה וּמְצַפְצֵף׃
11.1 וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃
11.1 וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.2 וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃
13.13 עַל־כֵּן שָׁמַיִם אַרְגִּיז וְתִרְעַשׁ הָאָרֶץ מִמְּקוֹמָהּ בְּעֶבְרַת יְהוָה צְבָאוֹת וּבְיוֹם חֲרוֹן אַפּוֹ׃
14.12 אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃
25.1 יְהוָה אֱלֹהַי אַתָּה אֲרוֹמִמְךָ אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן׃
25.1 כִּי־תָנוּחַ יַד־יְהוָה בָּהָר הַזֶּה וְנָדוֹשׁ מוֹאָב תַּחְתָּיו כְּהִדּוּשׁ מַתְבֵּן במי בְּמוֹ מַדְמֵנָה׃
26.19 יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃
27.1 בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃
27.1 כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃
29.15 הוֹי הַמַּעֲמִיקִים מֵיהוָה לַסְתִּר עֵצָה וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וַיֹּאמְרוּ מִי רֹאֵנוּ וּמִי יוֹדְעֵנוּ׃ 29.16 הַפְכְּכֶם אִם־כְּחֹמֶר הַיֹּצֵר יֵחָשֵׁב כִּי־יֹאמַר מַעֲשֶׂה לְעֹשֵׂהוּ לֹא עָשָׂנִי וְיֵצֶר אָמַר לְיוֹצְרוֹ לֹא הֵבִין׃
34.16 דִּרְשׁוּ מֵעַל־סֵפֶר יְהוָה וּקְרָאוּ אַחַת מֵהֵנָּה לֹא נֶעְדָּרָה אִשָּׁה רְעוּתָהּ לֹא פָקָדוּ כִּי־פִי הוּא צִוָּה וְרוּחוֹ הוּא קִבְּצָן׃
37.16 יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃
37.19 וְנָתֹן אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃
40.3 וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃
40.3 קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃
40.6 קוֹל אֹמֵר קְרָא וְאָמַר מָה אֶקְרָא כָּל־הַבָּשָׂר חָצִיר וְכָל־חַסְדּוֹ כְּצִיץ הַשָּׂדֶה׃
40.12 מִי־מָדַד בְּשָׁעֳלוֹ מַיִם וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ וְשָׁקַל בַּפֶּלֶס הָרִים וּגְבָעוֹת בְּמֹאזְנָיִם׃ 40.13 מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 40.14 אֶת־מִי נוֹעָץ וַיְבִינֵהוּ וַיְלַמְּדֵהוּ בְּאֹרַח מִשְׁפָּט וַיְלַמְּדֵהוּ דַעַת וְדֶרֶךְ תְּבוּנוֹת יוֹדִיעֶנּוּ׃
40.17 כָּל־הַגּוֹיִם כְּאַיִן נֶגְדּוֹ מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ־לוֹ׃
40.25 וְאֶל־מִי תְדַמְּיוּנִי וְאֶשְׁוֶה יֹאמַר קָדוֹשׁ׃ 40.26 שְׂאוּ־מָרוֹם עֵינֵיכֶם וּרְאוּ מִי־בָרָא אֵלֶּה הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ אִישׁ לֹא נֶעְדָּר׃
40.28 הֲלוֹא יָדַעְתָּ אִם־לֹא שָׁמַעְתָּ אֱלֹהֵי עוֹלָם יְהוָה בּוֹרֵא קְצוֹת הָאָרֶץ לֹא יִיעַף וְלֹא יִיגָע אֵין חֵקֶר לִתְבוּנָתוֹ׃
41.1 אַל־תִּירָא כִּי עִמְּךָ־אָנִי אַל־תִּשְׁתָּע כִּי־אֲנִי אֱלֹהֶיךָ אִמַּצְתִּיךָ אַף־עֲזַרְתִּיךָ אַף־תְּמַכְתִּיךָ בִּימִין צִדְקִי׃
41.1 הַחֲרִישׁוּ אֵלַי אִיִּים וּלְאֻמִּים יַחֲלִיפוּ כֹחַ יִגְּשׁוּ אָז יְדַבֵּרוּ יַחְדָּו לַמִּשְׁפָּט נִקְרָבָה׃ 41.2 לְמַעַן יִרְאוּ וְיֵדְעוּ וְיָשִׂימוּ וְיַשְׂכִּילוּ יַחְדָּו כִּי יַד־יְהוָה עָשְׂתָה זֹּאת וּקְדוֹשׁ יִשְׂרָאֵל בְּרָאָהּ׃ 41.2 מִי הֵעִיר מִמִּזְרָח צֶדֶק יִקְרָאֵהוּ לְרַגְלוֹ יִתֵּן לְפָנָיו גּוֹיִם וּמְלָכִים יַרְדְּ יִתֵּן כֶּעָפָר חַרְבּוֹ כְּקַשׁ נִדָּף קַשְׁתּוֹ׃ 41.3 יִרְדְּפֵם יַעֲבוֹר שָׁלוֹם אֹרַח בְּרַגְלָיו לֹא יָבוֹא׃ 41.4 מִי־פָעַל וְעָשָׂה קֹרֵא הַדֹּרוֹת מֵרֹאשׁ אֲנִי יְהוָה רִאשׁוֹן וְאֶת־אַחֲרֹנִים אֲנִי־הוּא׃ 41.5 רָאוּ אִיִּים וְיִירָאוּ קְצוֹת הָאָרֶץ יֶחֱרָדוּ קָרְבוּ וַיֶּאֱתָיוּן׃ 41.6 אִישׁ אֶת־רֵעֵהוּ יַעְזֹרוּ וּלְאָחִיו יֹאמַר חֲזָק׃ 41.7 וַיְחַזֵּק חָרָשׁ אֶת־צֹרֵף מַחֲלִיק פַּטִּישׁ אֶת־הוֹלֶם פָּעַם אֹמֵר לַדֶּבֶק טוֹב הוּא וַיְחַזְּקֵהוּ בְמַסְמְרִים לֹא יִמּוֹט׃ 41.8 וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃
41.22 יַגִּישׁוּ וְיַגִּידוּ לָנוּ אֵת אֲשֶׁר תִּקְרֶינָה הָרִאשֹׁנוֹת מָה הֵנָּה הַגִּידוּ וְנָשִׂימָה לִבֵּנוּ וְנֵדְעָה אַחֲרִיתָן אוֹ הַבָּאוֹת הַשְׁמִיעֻנוּ׃ 41.23 הַגִּידוּ הָאֹתִיּוֹת לְאָחוֹר וְנֵדְעָה כִּי אֱלֹהִים אַתֶּם אַף־תֵּיטִיבוּ וְתָרֵעוּ וְנִשְׁתָּעָה ונרא וְנִרְאֶה יַחְדָּו׃
42.1 הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃
42.1 שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃
42.4 לֹא יִכְהֶה וְלֹא יָרוּץ עַד־יָשִׂים בָּאָרֶץ מִשְׁפָּט וּלְתוֹרָתוֹ אִיִּים יְיַחֵילוּ׃ 42.5 כֹּה־אָמַר הָאֵל יְהוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ׃ 42.6 אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃
42.9 הָרִאשֹׁנוֹת הִנֵּה־בָאוּ וַחֲדָשׁוֹת אֲנִי מַגִּיד בְּטֶרֶם תִּצְמַחְנָה אַשְׁמִיע אֶתְכֶם׃
43.13 גַּם־מִיּוֹם אֲנִי הוּא וְאֵין מִיָּדִי מַצִּיל אֶפְעַל וּמִי יְשִׁיבֶנָּה׃ 43.14 כֹּה־אָמַר יְהוָה גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם׃
43.19 הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃
44.6 כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ 44.7 וּמִי־כָמוֹנִי יִקְרָא וְיַגִּידֶהָ וְיַעְרְכֶהָ לִי מִשּׂוּמִי עַם־עוֹלָם וְאֹתִיּוֹת וַאֲשֶׁר תָּבֹאנָה יַגִּידוּ לָמוֹ׃
44.24 כֹּה־אָמַר יְהוָה גֹּאֲלֶךָ וְיֹצֶרְךָ מִבָּטֶן אָנֹכִי יְהוָה עֹשֶׂה כֹּל נֹטֶה שָׁמַיִם לְבַדִּי רֹקַע הָאָרֶץ מי אתי מֵאִתִּי׃ 44.25 מֵפֵר אֹתוֹת בַּדִּים וְקֹסְמִים יְהוֹלֵל מֵשִׁיב חֲכָמִים אָחוֹר וְדַעְתָּם יְשַׂכֵּל׃ 44.26 מֵקִים דְּבַר עַבְדּוֹ וַעֲצַת מַלְאָכָיו יַשְׁלִים הָאֹמֵר לִירוּשָׁלִַם תּוּשָׁב וּלְעָרֵי יְהוּדָה תִּבָּנֶינָה וְחָרְבוֹתֶיהָ אֲקוֹמֵם׃ 44.27 הָאֹמֵר לַצּוּלָה חֳרָבִי וְנַהֲרֹתַיִךְ אוֹבִישׁ׃ 44.28 הָאֹמֵר לְכוֹרֶשׁ רֹעִי וְכָל־חֶפְצִי יַשְׁלִם וְלֵאמֹר לִירוּשָׁלִַם תִּבָּנֶה וְהֵיכָל תִּוָּסֵד׃
45.3 וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃ 45.4 לְמַעַן עַבְדִּי יַעֲקֹב וְיִשְׂרָאֵל בְּחִירִי וָאֶקְרָא לְךָ בִּשְׁמֶךָ אֲכַנְּךָ וְלֹא יְדַעְתָּנִי׃ 45.5 אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃
45.7 יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃ 45.8 הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃ 45.9 הוֹי רָב אֶת־יֹצְרוֹ חֶרֶשׂ אֶת־חַרְשֵׂי אֲדָמָה הֲיֹאמַר חֹמֶר לְיֹצְרוֹ מַה־תַּעֲשֶׂה וּפָעָלְךָ אֵין־יָדַיִם לוֹ׃ 45.11 כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃ 45.12 אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי אֲנִי יָדַי נָטוּ שָׁמַיִם וְכָל־צְבָאָם צִוֵּיתִי׃ 45.13 אָנֹכִי הַעִירֹתִהוּ בְצֶדֶק וְכָל־דְּרָכָיו אֲיַשֵּׁר הוּא־יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ לֹא בִמְחִיר וְלֹא בְשֹׁחַד אָמַר יְהוָה צְבָאוֹת׃
45.18 כִּי כֹה אָמַר־יְהוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ לֹא־תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי יְהוָה וְאֵין עוֹד׃
46.6 הַזָּלִים זָהָב מִכִּיס וְכֶסֶף בַּקָּנֶה יִשְׁקֹלוּ יִשְׂכְּרוּ צוֹרֵף וְיַעֲשֵׂהוּ אֵל יִסְגְּדוּ אַף־יִשְׁתַּחֲוּוּ׃ 46.7 יִשָּׂאֻהוּ עַל־כָּתֵף יִסְבְּלֻהוּ וְיַנִּיחֻהוּ תַחְתָּיו וְיַעֲמֹד מִמְּקוֹמוֹ לֹא יָמִישׁ אַף־יִצְעַק אֵלָיו וְלֹא יַעֲנֶה מִצָּרָתוֹ לֹא יוֹשִׁיעֶנּוּ׃
4
6.9 זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃ 46.11 קֹרֵא מִמִּזְרָח עַיִט מֵאֶרֶץ מֶרְחָק אִישׁ עצתו עֲצָתִי אַף־דִּבַּרְתִּי אַף־אֲבִיאֶנָּה יָצַרְתִּי אַף־אֶעֱשֶׂנָּה׃
48.13 אַף־יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו׃
49.6 וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי וּנְצוּרֵי יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 49.7 כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃
51.3 כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃
51.9 עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃ 51.11 וּפְדוּיֵי יְהוָה יְשׁוּבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל־רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּן נָסוּ יָגוֹן וַאֲנָחָה׃
51.13 וַתִּשְׁכַּח יְהוָה עֹשֶׂךָ נוֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ וַתְּפַחֵד תָּמִיד כָּל־הַיּוֹם מִפְּנֵי חֲמַת הַמֵּצִיק כַּאֲשֶׁר כּוֹנֵן לְהַשְׁחִית וְאַיֵּה חֲמַת הַמֵּצִיק׃
53.7 נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃
60.1 וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃
60.1 קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃
61.1 רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃
61.1 שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃
63.11 וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃
64.7 וְעַתָּה יְהוָה אָבִינוּ אָתָּה אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ וּמַעֲשֵׂה יָדְךָ כֻּלָּנוּ׃
65.17 כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃
66.1 כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃
66.1 שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃
66.3 שׁוֹחֵט הַשּׁוֹר מַכֵּה־אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַּם־חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן גַּם־הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם וּבְשִׁקּוּצֵיהֶם נַפְשָׁם חָפֵצָה׃'' None | sup>
6.2 Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. 6.3 And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory. 6.4 And the posts of the door were moved at the voice of them that called, and the house was filled with smoke. 6.5 Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts. 6.6 Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;
6.9 And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not. 6.10 Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’
10.14 And my hand hath found as a nest the riches of the peoples; And as one gathereth eggs that are forsaken, Have I gathered all the earth; And there was none that moved the wing, Or that opened mouth, or chirped.
11.1 And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots. 11.2 And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD.
13.13 Therefore I will make the heavens to tremble, And the earth shall be shaken out of her place, For the wrath of the LORD of hosts, And for the day of His fierce anger.
14.12 How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations!
25.1 O LORD, Thou art my God, I will exalt Thee, I will praise Thy name, For Thou hast done wonderful things; Even counsels of old, in faithfulness and truth.
26.19 Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades.
27.1 In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.
29.15 Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say: ‘Who seeth us? and who knoweth us?’ 29.16 O your perversity! Shall the potter be esteemed as clay; that the thing made should say of him that made it: ‘He made me not’; Or the thing framed say of him that framed it: ‘He hath no understanding?’
34.16 Seek ye out of the book of the LORD, and read; No one of these shall be missing, None shall want her mate; For My mouth it hath commanded, And the breath thereof it hath gathered them.
37.16 ’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth.
37.19 and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them.
40.3 Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.
40.6 Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field;
40.12 Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance? 40.13 Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him? 40.14 With whom took He counsel, and who instructed Him, And taught Him in the path of right, And taught Him knowledge, And made Him to know the way of discernment?
40.17 All the nations are as nothing before Him; They are accounted by Him as things of nought, and vanity.
40.25 To whom then will ye liken Me, that I should be equal? Saith the Holy One. 40.26 Lift up your eyes on high, And see: who hath created these? He that bringeth out their host by number, He calleth them all by name; By the greatness of His might, and for that He is strong in power, Not one faileth.
40.28 Hast thou not known? hast thou not heard That the everlasting God, the LORD, The Creator of the ends of the earth, Fainteth not, neither is weary? His discernment is past searching out.
41.1 Keep silence before Me, O islands, And let the peoples renew their strength; Let them draw near, then let them speak; Let us come near together to judgment. 41.2 Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble. 41.3 He pursueth them, and passeth on safely; The way with his feet he treadeth not. 41.4 Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same. 41.5 The isles saw, and feared; The ends of the earth trembled; They drew near, and came. 41.6 They helped every one his neighbour; And every one said to his brother: ‘Be of good courage.’ 41.7 So the carpenter encouraged the goldsmith, And he that smootheth with the hammer him that smiteth the anvil, Saying of the soldering: ‘It is good’; And he fastened it with nails, that it should not be moved. 41.8 But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;
41.20 That they may see, and know, And consider, and understand together, That the hand of the LORD hath done this, And the Holy One of Israel hath created it.
41.22 Let them bring them forth, and declare unto us The things that shall happen; The former things, what are they? Declare ye, that we may consider, And know the end of them; Or announce to us things to come. 41.23 Declare the things that are to come hereafter, That we may know that ye are gods; Yea, do good, or do evil, That we may be dismayed, and behold it together.
42.1 Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations.
42.4 He shall not fail nor be crushed, Till he have set the right in the earth; And the isles shall wait for his teaching. 42.5 Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein: 42.6 I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;
42.9 Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them.
43.10 Ye are My witnesses, saith the LORD, and My servant whom I have chosen; that ye may know and believe Me, and understand That I am He; before Me there was no God formed, neither shall any be after Me.
43.13 Yea, since the day was I am He, and there is none that can deliver out of My hand; I will work, and who can reverse it? 43.14 Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting.
43.19 Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert.
44.6 Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God. 44.7 And who, as I, can proclaim— Let him declare it, and set it in order for Me— Since I appointed the ancient people? And the things that are coming, and that shall come to pass, let them declare.
44.24 Thus saith the LORD, thy Redeemer, And He that formed thee from the womb: I am the LORD, that maketh all things; That stretched forth the heavens alone; That spread abroad the earth by Myself; 44.25 That frustrateth the tokens of the imposters, And maketh diviners mad; That turneth wise men backward, And maketh their knowledge foolish; 44.26 That confirmeth the word of His servant, And performeth the counsel of His messengers; That saith of Jerusalem: ‘She shall be inhabited’; And of the cities of Judah: ‘They shall be built, And I will raise up the waste places thereof’; 44.27 That saith to the deep: ‘Be dry, and I will dry up thy rivers’; 44.28 That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’
45.3 And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel. 45.4 For the sake of Jacob My servant, and Israel Mine elect, I have called thee by thy name, I have surnamed thee, though thou hast not known Me. 45.5 I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;
45.7 I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things. 45.8 Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it. 45.9 Woe unto him that striveth with his Maker, as a potsherd with the potsherds of the earth! Shall the clay say to him that fashioned it: ‘What makest thou?’ Or: ‘Thy work, it hath no hands’?' "45.10 Woe unto him that saith unto his father. 'Wherefore begettest thou?’ Or to a woman: ‘Wherefore travailest thou?’" '45.11 Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me. 45.12 I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded. 45.13 I have roused him up in victory, And I make level all his ways; He shall build My city, And he shall let Mine exiles go free, Not for price nor reward, Saith the LORD of hosts.
45.18 For thus saith the LORD that created the heavens, He is God; That formed the earth and made it, He established it, He created it not to be empty or chaotic, He established it to be settled and inhabited: I am the LORD, and there is none else.
46.6 Ye that lavish gold out of the bag, and weigh silver in the balance; ye that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship. 46.7 He is borne upon the shoulder, he is carried, and set in his place, and he standeth, from his place he doth not remove; yea, though one cry unto him, he cannot answer, nor save him out of his trouble.
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6.9 Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me; 46.10 Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’; 46.11 Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it.
48.13 Yea, My hand hath laid the foundation of the earth, And My right hand hath spread out the heavens; When I call unto them, They stand up together.
49.6 Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’ 49.7 Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee.
51.3 For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.
51.9 Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon? 51.10 Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over? 51.11 And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.
51.13 And hast forgotten the LORD thy Maker, That stretched forth the heavens, And laid the foundations of the earth; And fearest continually all the day Because of the fury of the oppressor, As he maketh ready to destroy? And where is the fury of the oppressor?
53.7 He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth.
60.1 Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee.
61.1 The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;
63.11 Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?
64.7 But now, O LORD, Thou art our Father; we are the clay, and Thou our potter, and we all are the work of Thy hand.
65.17 For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. .
66.1 Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?
66.3 He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he broke a dog’s neck; He that offereth a meal-offering, as if he offered swine’s blood; he that maketh a memorial-offering of frankincense, as if he blessed an idol; according as they have chosen their own ways, and their soul delighteth in their abominations;' ' None |
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21. Hebrew Bible, Jeremiah, 2.7, 4.23, 5.22, 6.12, 18.6, 28.14, 31.31-31.32, 31.34, 32.20-32.21 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Creation • Creation and ownership, Ex nihilo • Creation and ownership, Related to redemption • Creation, • Creation, Adam, of • Creation, ex nihilo • New Creation • Scripture, Hebrew, creation-narrative • Spirit, At creation • care, of God or Christ for creation • covenant and creation, as socio-legal instrument • covenant and creation, relation to pistis • creation • creation topoi • creation-narrative, paradigmatic, nature of • new creation • place-making, sacred • topoi, creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 151; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 410; Corley (2002), Ben Sira's Teaching on Friendship, 76; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 570; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50; Gera (2014), Judith, 322, 354; Gordon (2020), Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism, 9; Levison (2023), The Greek Life of Adam and Eve. 900; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 35, 50; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 52, 53, 58, 227; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Stuckenbruck (2007), 1 Enoch 91-108, 368, 473, 479, 480; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 8, 149, 150
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2.7 וָאָבִיא אֶתְכֶם אֶל־אֶרֶץ הַכַּרְמֶל לֶאֱכֹל פִּרְיָהּ וְטוּבָהּ וַתָּבֹאוּ וַתְּטַמְּאוּ אֶת־אַרְצִי וְנַחֲלָתִי שַׂמְתֶּם לְתוֹעֵבָה׃
4.23 רָאִיתִי אֶת־הָאָרֶץ וְהִנֵּה־תֹהוּ וָבֹהוּ וְאֶל־הַשָּׁמַיִם וְאֵין אוֹרָם׃
5.22 הַאוֹתִי לֹא־תִירָאוּ נְאֻם־יְהֹוָה אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר־שַׂמְתִּי חוֹל גְּבוּל לַיָּם חָק־עוֹלָם וְלֹא יַעַבְרֶנְהוּ וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ וְהָמוּ גַלָּיו וְלֹא יַעַבְרֻנְהוּ׃
18.6 הֲכַיּוֹצֵר הַזֶּה לֹא־אוּכַל לַעֲשׂוֹת לָכֶם בֵּית יִשְׂרָאֵל נְאֻם־יְהוָה הִנֵּה כַחֹמֶר בְּיַד הַיּוֹצֵר כֵּן־אַתֶּם בְּיָדִי בֵּית יִשְׂרָאֵל׃
28.14 כִּי כֹה־אָמַר יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל עֹל בַּרְזֶל נָתַתִּי עַל־צַוַּאר כָּל־הַגּוֹיִם הָאֵלֶּה לַעֲבֹד אֶת־נְבֻכַדְנֶאצַּר מֶלֶךְ־בָּבֶל וַעֲבָדֻהוּ וְגַם אֶת־חַיַּת הַשָּׂדֶה נָתַתִּי לוֹ׃
31.31 הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32 לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃
31.34 וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃' '32.21 וַתֹּצֵא אֶת־עַמְּךָ אֶת־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בְּאֹתוֹת וּבְמוֹפְתִים וּבְיָד חֲזָקָה וּבְאֶזְרוֹעַ נְטוּיָה וּבְמוֹרָא גָּדוֹל׃'' None | sup>
2.7 And I brought you into a land of fruitful fields, to eat the fruit thereof and the good thereof; but when ye entered, ye defiled My land, and made My heritage an abomination.
4.23 I beheld the earth, And, lo, it was waste and void; And the heavens, and they had no light. .
5.22 Fear ye not Me? saith the LORD; Will ye not tremble at My presence? Who have placed the sand for the bound of the sea, An everlasting ordice, which it cannot pass; And though the waves thereof toss themselves, yet can they not prevail; Though they roar, yet can they not pass over it.
18.6 ’O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay in the potter’s hand, so are ye in My hand, O house of Israel.
28.14 For thus saith the LORD of hosts, the God of Israel: I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him; and I have given him the beasts of the field also.’ .
31.31 Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah; 31.32 not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD.
31.34 and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more.
32.20 who didst set signs and wonders in the land of Egypt, even unto this day, and in Israel and among other men; and madest Thee a name, as at this day; 32.21 and didst bring forth Thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with an outstretched arm, and with great terror;' ' None |
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22. Hebrew Bible, Lamentations, 2.6 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • God, Father of the whole creation, as • creation
Found in books: Estes (2020), The Tree of Life, 129; Levison (2023), The Greek Life of Adam and Eve. 779
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2.6 וַיַּחְמֹס כַּגַּן שֻׂכּוֹ שִׁחֵת מוֹעֲדוֹ שִׁכַּח יְהוָה בְּצִיּוֹן מוֹעֵד וְשַׁבָּת וַיִּנְאַץ בְּזַעַם־אַפּוֹ מֶלֶךְ וְכֹהֵן׃'' None | sup>
2.6 And He hath stripped His tabernacle, as if it were a garden, He hath destroyed His place of assembly; The LORD hath caused to be forgotten in Zion Appointed season and sabbath, And hath rejected in the indignation of His anger The king and the priest.'' None |
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23. Hesiod, Theogony, 116-126, 217, 538-539, 545, 559-614 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Creation • Creation, ex nihilo • Zeus’ new creation of the world • creation • creation in Greece • humanity, creation of • night/nighttime,producing day
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 55, 61; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 7; Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 206; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 569; Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 85; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 34
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116 ἦ τοι μὲν πρώτιστα Χάος γένετʼ, αὐτὰρ ἔπειτα'117 Γαῖʼ εὐρύστερνος, πάντων ἕδος ἀσφαλὲς αἰεὶ 118 ἀθανάτων, οἳ ἔχουσι κάρη νιφόεντος Ὀλύμπου, 119 Τάρταρά τʼ ἠερόεντα μυχῷ χθονὸς εὐρυοδείης, 120 ἠδʼ Ἔρος, ὃς κάλλιστος ἐν ἀθανάτοισι θεοῖσι, 121 λυσιμελής, πάντων δὲ θεῶν πάντων τʼ ἀνθρώπων 122 δάμναται ἐν στήθεσσι νόον καὶ ἐπίφρονα βουλήν. 123 ἐκ Χάεος δʼ Ἔρεβός τε μέλαινά τε Νὺξ ἐγένοντο· 124 Νυκτὸς δʼ αὖτʼ Αἰθήρ τε καὶ Ἡμέρη ἐξεγένοντο, 125 οὓς τέκε κυσαμένη Ἐρέβει φιλότητι μιγεῖσα. 126 Γαῖα δέ τοι πρῶτον μὲν ἐγείνατο ἶσον ἑαυτῇ
217 καὶ Μοίρας καὶ Κῆρας ἐγείνατο νηλεοποίνους,
538 τοῖς μὲν γὰρ σάρκας τε καὶ ἔγκατα πίονα δημῷ 539 ἐν ῥινῷ κατέθηκε καλύψας γαστρὶ βοείῃ,
545 ὣς φάτο κερτομέων Ζεὺς ἄφθιτα μήδεα εἰδώς.
559 Ἰαπετιονίδη, πάντων πέρι μήδεα εἰδώς, 560 ὦ πέπον, οὐκ ἄρα πω δολίης ἐπιλήθεο τέχνης. 561 ὣς φάτο χωόμενος Ζεὺς ἄφθιτα μήδεα εἰδώς· 562 ἐκ τούτου δὴ ἔπειτα δόλου μεμνημένος αἰεὶ 563 οὐκ ἐδίδου Μελίῃσι πυρὸς μένος ἀκαμάτοιο 564 θνητοῖς ἀνθρώποις, οἳ ἐπὶ χθονὶ ναιετάουσιν. 565 ἀλλά μιν ἐξαπάτησεν ἐὺς πάις Ἰαπετοῖο 566 κλέψας ἀκαμάτοιο πυρὸς τηλέσκοπον. αὐγὴν 567 ἐν κοΐλῳ νάρθηκι· δάκεν δέ ἑ νειόθι θυμόν, 568 Ζῆνʼ ὑψιβρεμέτην, ἐχόλωσε δέ μιν φίλον ἦτορ, 569 ὡς ἴδʼ ἐν ἀνθρώποισι πυρὸς τηλέσκοπον αὐγήν. 570 αὐτίκα δʼ ἀντὶ πυρὸς τεῦξεν κακὸν ἀνθρώποισιν· 571 γαίης γὰρ σύμπλασσε περικλυτὸς Ἀμφιγυήεις 572 παρθένῳ αἰδοίῃ ἴκελον Κρονίδεω διὰ βουλάς. 573 ζῶσε δὲ καὶ κόσμησε θεὰ γλαυκῶπις Ἀθήνη 574 ἀργυφέη ἐσθῆτι· κατὰ κρῆθεν δὲ καλύπτρην 575 δαιδαλέην χείρεσσι κατέσχεθε, θαῦμα ἰδέσθαι· 576 ἀμφὶ δέ οἱ στεφάνους, νεοθηλέος ἄνθεα ποίης, 577 ἱμερτοὺς περίθηκε καρήατι Παλλὰς Ἀθήνη. 578 ἀμφὶ δέ οἱ στεφάνην χρυσέην κεφαλῆφιν ἔθηκε, 579 τὴν αὐτὸς ποίησε περικλυτὸς Ἀμφιγυήεις 580 ἀσκήσας παλάμῃσι, χαριζόμενος Διὶ πατρί. 581 τῇ δʼ ἐνὶ δαίδαλα πολλὰ τετεύχατο, θαῦμα ἰδέσθαι, 582 κνώδαλʼ, ὅσʼ ἤπειρος πολλὰ τρέφει ἠδὲ θάλασσα, 583 τῶν ὅ γε πόλλʼ ἐνέθηκε,—χάρις δʼ ἀπελάμπετο πολλή,— 584 θαυμάσια, ζῴοισιν ἐοικότα φωνήεσσιν. 585 αὐτὰρ ἐπεὶ δὴ τεῦξε καλὸν κακὸν ἀντʼ ἀγαθοῖο. 586 ἐξάγαγʼ, ἔνθα περ ἄλλοι ἔσαν θεοὶ ἠδʼ ἄνθρωποι, 587 κόσμῳ ἀγαλλομένην γλαυκώπιδος ὀβριμοπάτρης. 588 θαῦμα δʼ ἔχʼ ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους, 589 ὡς εἶδον δόλον αἰπύν, ἀμήχανον ἀνθρώποισιν. 590 ἐκ τῆς γὰρ γένος ἐστὶ γυναικῶν θηλυτεράων, 591 τῆς γὰρ ὀλώιόν ἐστι γένος καὶ φῦλα γυναικῶν, 592 πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν 593 οὐλομένης πενίης οὐ σύμφοροι, ἀλλὰ κόροιο. 594 ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι 595 κηφῆνας βόσκωσι, κακῶν ξυνήονας ἔργων— 596 αἳ μέν τε πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα 597 ἠμάτιαι σπεύδουσι τιθεῖσί τε κηρία λευκά, 598 οἳ δʼ ἔντοσθε μένοντες ἐπηρεφέας κατὰ σίμβλους 599 ἀλλότριον κάματον σφετέρην ἐς γαστέρʼ ἀμῶνται— 600 ὣς δʼ αὔτως ἄνδρεσσι κακὸν θνητοῖσι γυναῖκας 601 Ζεὺς ὑψιβρεμέτης θῆκεν, ξυνήονας ἔργων 602 ἀργαλέων· ἕτερον δὲ πόρεν κακὸν ἀντʼ ἀγαθοῖο· 603 ὅς κε γάμον φεύγων καὶ μέρμερα ἔργα γυναικῶν 604 μὴ γῆμαι ἐθέλῃ, ὀλοὸν δʼ ἐπὶ γῆρας ἵκοιτο 605 χήτεϊ γηροκόμοιο· ὅ γʼ οὐ βιότου ἐπιδευὴς 606 ζώει, ἀποφθιμένου δὲ διὰ κτῆσιν δατέονται 607 χηρωσταί· ᾧ δʼ αὖτε γάμου μετὰ μοῖρα γένηται, 608 κεδνὴν δʼ ἔσχεν ἄκοιτιν ἀρηρυῖαν πραπίδεσσι, 609 τῷ δέ τʼ ἀπʼ αἰῶνος κακὸν ἐσθλῷ ἀντιφερίζει 610 ἐμμενές· ὃς δέ κε τέτμῃ ἀταρτηροῖο γενέθλης, 611 ζώει ἐνὶ στήθεσσιν ἔχων ἀλίαστον ἀνίην 612 θυμῷ καὶ κραδίῃ, καὶ ἀνήκεστον κακόν ἐστιν. 613 ὣς οὐκ ἔστι Διὸς κλέψαι νόον οὐδὲ παρελθεῖν. 614 οὐδὲ γὰρ Ἰαπετιονίδης ἀκάκητα Προμηθεὺς ' None | sup>
116 A pleasing song and laud the company'117 of the immortal gods, and those created 118 In earthly regions and those generated 119 In Heaven and Night and in the briny sea. 120 Tell how the gods and Earth first came to be, 121 The streams, the swelling sea and up on high 122 The gleaming stars, broad Heaven in the sky, 123 The gods they spawned, providing generously 124 Good things, dividing their prosperity 125 And sharing all their honours, and how they 126 To many-valed Olympus found their way.
217 Cytherea, which she’d reached. She’s known as well,
538 Vast earth received him from her then, that she 539 Might rear him in broad Crete. For there indeed
545 But then she gave the mighty heavenly king
559 Gulped down. In holy Pytho, far below 560 Parnassus’ glens, Zeus set it down to show 561 The marvel to all men, and he set free 562 His father’s brothers whose captivity 563 Cronus had caused in his great foolishness, 564 And they were grateful for his kindliness, 565 So lightning and loud thunder they revealed 566 To him in recompense, which were concealed 567 Before by vast Earth, and he trusts in these 568 And rules all men and all divinities. 569 Iapetus wed neat-ankled Clymene, 570 The child of Ocean, and their progeny 571 Were mighty Atlas, fine Menoetiu 572 And clever, treacherous Prometheus, 573 And mad Epimetheus, to mortality 574 A torment from the very first, for he 575 Married the maid whom Zeus had formed. But Zeu 576 At villainous Menoetius let loose 577 His lurid bolt because his vanity 578 And strength had gone beyond the boundary 579 of moderation: down to Erebu 580 He went headlong. Atlas was tirele 581 In holding up wide Heaven, forced to stand 582 Upon the borders of this earthly land 583 Before the clear-voiced daughters of the West, 584 A task assigned at wise Zeus’s behest. 585 Zeus bound clever Prometheus cruelly 586 With bonds he could not break apart, then he 587 Drove them into a pillar, setting there 588 A long-winged eagle which began to tear 589 His liver, which would regrow every day 590 So that the bird could once more take away 591 What had been there before. Heracles, the son 592 of trim-ankled Clymene, was the one 593 Who slew that bird and from his sore distre 594 Released Prometheus – thus his wretchedne 595 Was over, and it was with Zeus’s will, 596 Who planned that hero would be greater still 597 Upon the rich earth than he was before. 598 Lord Zeus then took these things to heart therefore; 599 He ceased the anger he had felt when he 600 Had once been matched in ingenuity 601 By Prometheus, for when several gods and men 602 Had wrangled at Mecone, even then 603 Prometheus calved a giant ox and set 604 A share before each one, trying to get 605 The better of Lord Zeus – before the rest 606 He set the juicy parts, fattened and dressed 607 With the ox’s paunch, then very cunningly 608 For Zeus he took the white bones up, then he 609 Marked them with shining fat. “O how unfair,” 610 Spoke out the lord of gods and men, “to share 611 That way, most glorious lord and progeny 612 of Iapetus.” Zeus, whose sagacity 613 Is endless, thus rebuked him. With a smile 614 Prometheus, not forgetting his shrewd wile, ' None |
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24. Homer, Iliad, 18.503-18.506, 18.591-18.592, 18.599 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Creation, Ancient Near Eastern views • Tarquinia Painter, kylix with Hephaestus at creation of Pandora • decision-making, in Homer
Found in books: Gygax and Zuiderhoek (2021), Benefactors and the Polis: The Public Gift in the Greek Cities from the Homeric World to Late Antiquity, 37; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 56; Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 244
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18.503 κήρυκες δʼ ἄρα λαὸν ἐρήτυον· οἳ δὲ γέροντες 18.504 εἵατʼ ἐπὶ ξεστοῖσι λίθοις ἱερῷ ἐνὶ κύκλῳ, 18.505 σκῆπτρα δὲ κηρύκων ἐν χέρσʼ ἔχον ἠεροφώνων· 18.506 τοῖσιν ἔπειτʼ ἤϊσσον, ἀμοιβηδὶς δὲ δίκαζον.
18.591 τῷ ἴκελον οἷόν ποτʼ ἐνὶ Κνωσῷ εὐρείῃ 18.592 Δαίδαλος ἤσκησεν καλλιπλοκάμῳ Ἀριάδνῃ.
18.599 οἳ δʼ ὁτὲ μὲν θρέξασκον ἐπισταμένοισι πόδεσσι'' None | sup>
18.503 declaring his cause to the people, but the other refused to accept aught; and each was fain to win the issue on the word of a daysman. Moreover, the folk were cheering both, shewing favour to this side and to that. And heralds held back the folk, and the elders were sitting upon polished stones in the sacred circle, 18.505 holding in their hands the staves of the loud-voiced heralds. Therewith then would they spring up and give judgment, each in turn. And in the midst lay two talents of gold, to be given to him whoso among them should utter the most righteous judgment.But around the other city lay in leaguer two hosts of warriors
18.591 Therein furthermore the famed god of the two strong arms cunningly wrought a dancing-floor like unto that which in wide Cnosus Daedalus fashioned of old for fair-tressed Ariadne. There were youths dancing and maidens of the price of many cattle, holding their hands upon the wrists one of the other.
18.599 of these the maidens were clad in fine linen, while the youths wore well-woven tunics faintly glistening with oil; and the maidens had fair chaplets, and the youths had daggers of gold hanging from silver baldrics. Now would they run round with cunning feet '' None |
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25. None, None, nan (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Creation • God, of the creation
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Stuckenbruck (2007), 1 Enoch 91-108, 265
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26. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Zeus’ new creation of the world • statue making
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 55; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 99
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27. Hebrew Bible, Ezekiel, 1.24, 1.28, 2.1, 3.12, 16.17, 28.12-28.17, 36.23, 36.25-36.28, 36.35, 37.10, 37.14, 47.1-47.12 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Adam/adam, creation of • Covenant, covenantal, Creation, beginning of, narrative of • Creation • Creation Battle • Creation and ownership, Ex nihilo • Creation and ownership, Related to redemption • Creation, Adam, of • Creation, As project • Creation, Devil, of • Creation, Eve, of • Creation, creator • Creation, of the world • Creation, story of • God, Father of the whole creation, as • God, of the creation • God,creating/creativity of • Idols, Making/Fashioning of • New Creation • Powers, As created by Christ • Spirit, characterizations as, of creation • angel, creation of • creation • creation, Genesis account of • creation, in Yotzer Shir ha-Shirim • new creation
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 88, 278; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 193, 212, 213, 220, 225, 234, 335; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 137; Levison (2009), Filled with the Spirit, 29, 101, 102, 205, 206, 207, 213, 381; Levison (2023), The Greek Life of Adam and Eve. 503, 504, 610, 779, 886, 990; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 395; Lynskey (2021), Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 178, 305; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 35, 42, 43, 88, 183; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 301; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 24, 81, 200, 209, 222, 227, 328, 406, 426, 523, 537, 549; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 80; Stuckenbruck (2007), 1 Enoch 91-108, 398; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 143; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 226; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 75
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1.24 וָאֶשְׁמַע אֶת־קוֹל כַּנְפֵיהֶם כְּקוֹל מַיִם רַבִּים כְּקוֹל־שַׁדַּי בְּלֶכְתָּם קוֹל הֲמֻלָּה כְּקוֹל מַחֲנֶה בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן׃
1.28 כְּמַרְאֵה הַקֶּשֶׁת אֲשֶׁר יִהְיֶה בֶעָנָן בְּיוֹם הַגֶּשֶׁם כֵּן מַרְאֵה הַנֹּגַהּ סָבִיב הוּא מַרְאֵה דְּמוּת כְּבוֹד־יְהוָה וָאֶרְאֶה וָאֶפֹּל עַל־פָּנַי וָאֶשְׁמַע קוֹל מְדַבֵּר׃
2.1 וַיִּפְרֹשׂ אוֹתָהּ לְפָנַי וְהִיא כְתוּבָה פָּנִים וְאָחוֹר וְכָתוּב אֵלֶיהָ קִנִים וָהֶגֶה וָהִי׃
2.1 וַיֹּאמֶר אֵלָי בֶּן־אָדָם עֲמֹד עַל־רַגְלֶיךָ וַאֲדַבֵּר אֹתָךְ׃
3.12 וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃
16.17 וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃
28.12 בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃ 28.13 בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃ 28.14 אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ 28.15 תָּמִים אַתָּה בִּדְרָכֶיךָ מִיּוֹם הִבָּרְאָךְ עַד־נִמְצָא עַוְלָתָה בָּךְ׃ 28.16 בְּרֹב רְכֻלָּתְךָ מָלוּ תוֹכְךָ חָמָס וַתֶּחֱטָא וָאֶחַלֶּלְךָ מֵהַר אֱלֹהִים וָאַבֶּדְךָ כְּרוּב הַסֹּכֵךְ מִתּוֹךְ אַבְנֵי־אֵשׁ׃ 28.17 גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל־יִפְעָתֶךָ עַל־אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָךְ׃
36.23 וְקִדַּשְׁתִּי אֶת־שְׁמִי הַגָּדוֹל הַמְחֻלָּל בַּגּוֹיִם אֲשֶׁר חִלַּלְתֶּם בְּתוֹכָם וְיָדְעוּ הַגּוֹיִם כִּי־אֲנִי יְהוָה נְאֻם אֲדֹנָי יְהוִה בְּהִקָּדְשִׁי בָכֶם לְעֵינֵיהֶם׃
36.25 וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל־גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם׃ 36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27 וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ 36.28 וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבֹתֵיכֶם וִהְיִיתֶם לִי לְעָם וְאָנֹכִי אֶהְיֶה לָכֶם לֵאלֹהִים׃
36.35 וְאָמְרוּ הָאָרֶץ הַלֵּזוּ הַנְּשַׁמָּה הָיְתָה כְּגַן־עֵדֶן וְהֶעָרִים הֶחֳרֵבוֹת וְהַנְשַׁמּוֹת וְהַנֶּהֱרָסוֹת בְּצוּרוֹת יָשָׁבוּ׃' 37.14 וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃
47.1 וְהָיָה יעמדו עָמְדוּ עָלָיו דַּוָּגִים מֵעֵין גֶּדִי וְעַד־עֵין עֶגְלַיִם מִשְׁטוֹחַ לַחֲרָמִים יִהְיוּ לְמִינָה תִּהְיֶה דְגָתָם כִּדְגַת הַיָּם הַגָּדוֹל רַבָּה מְאֹד׃
47.1 וַיְשִׁבֵנִי אֶל־פֶּתַח הַבַּיִת וְהִנֵּה־מַיִם יֹצְאִים מִתַּחַת מִפְתַּן הַבַּיִת קָדִימָה כִּי־פְנֵי הַבַּיִת קָדִים וְהַמַּיִם יֹרְדִים מִתַּחַת מִכֶּתֶף הַבַּיִת הַיְמָנִית מִנֶּגֶב לַמִּזְבֵּחַ׃" 47.2 וַיּוֹצִאֵנִי דֶּרֶךְ־שַׁעַר צָפוֹנָה וַיְסִבֵּנִי דֶּרֶךְ חוּץ אֶל־שַׁעַר הַחוּץ דֶּרֶךְ הַפּוֹנֶה קָדִים וְהִנֵּה־מַיִם מְפַכִּים מִן־הַכָּתֵף הַיְמָנִית׃ 47.2 וּפְאַת־יָם הַיָּם הַגָּדוֹל מִגְּבוּל עַד־נֹכַח לְבוֹא חֲמָת זֹאת פְּאַת־יָם׃ 47.3 בְּצֵאת־הָאִישׁ קָדִים וְקָו בְּיָדוֹ וַיָּמָד אֶלֶף בָּאַמָּה וַיַּעֲבִרֵנִי בַמַּיִם מֵי אָפְסָיִם׃ 47.4 וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי בַמַּיִם מַיִם בִּרְכָּיִם וַיָּמָד אֶלֶף וַיַּעֲבִרֵנִי מֵי מָתְנָיִם׃ 47.5 וַיָּמָד אֶלֶף נַחַל אֲשֶׁר לֹא־אוּכַל לַעֲבֹר כִּי־גָאוּ הַמַּיִם מֵי שָׂחוּ נַחַל אֲשֶׁר לֹא־יֵעָבֵר׃ 47.6 וַיֹּאמֶר אֵלַי הֲרָאִיתָ בֶן־אָדָם וַיּוֹלִכֵנִי וַיְשִׁבֵנִי שְׂפַת הַנָּחַל׃ 47.7 בְּשׁוּבֵנִי וְהִנֵּה אֶל־שְׂפַת הַנַּחַל עֵץ רַב מְאֹד מִזֶּה וּמִזֶּה׃ 47.8 וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו וְנִרְפּוּ הַמָּיִם׃ 47.9 וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ\u200dשֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃
47.11 בצאתו בִּצֹּאתָיו וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃
47.12 וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו וְהָיָה פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃'' None | sup>
1.24 And when they went, I heard the noise of their wings like the noise of great waters, like the voice of the Almighty, a noise of tumult like the noise of a host; when they stood, they let down their wings.
1.28 As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spoke.
2.1 And He said unto me: ‘Son of man, stand upon thy feet, and I will speak with thee.’
3.12 Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;
16.17 Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;
28.12 ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty, 28.13 thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared. 28.14 Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire. 28.15 Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee. 28.16 By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned; therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire. 28.17 Thy heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness; I have cast thee to the ground, I have laid thee before kings, that they may gaze upon thee.
36.23 And I will sanctify My great name, which hath been profaned among the nations, which ye have profaned in the midst of them; and the nations shall know that I am the LORD, saith the Lord GOD, when I shall be sanctified in you before their eyes.
36.25 And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you. 36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. 36.27 And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them. 36.28 And ye shall dwell in the land that I gave to your fathers; and ye shall be My people, and I will be your God.
36.35 And they shall say: This land that was desolate is become like the garden of Eden; and the waste and desolate and ruined cities are fortified and inhabited.
37.10 So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host.
37.14 And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’
47.1 And he brought me back unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward, for the forefront of the house looked toward the east; and the waters came down from under, from the right side of the house, on the south of the altar." 47.2 Then brought he me out by the way of the gate northward, and led me round by the way without unto the outer gate, by the way of the gate that looketh toward the east; and, behold, there trickled forth waters on the right side. 47.3 When the man went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles. 47.4 Again he measured a thousand, and caused me to pass through the waters, waters that were to the knees. Again he measured a thousand, and caused me to pass through waters that were to the loins. 47.5 Afterward he measured a thousand; and it was a river that I could not pass through; for the waters were risen, waters to swim in, a river that could not be passed through. 47.6 And he said unto me: ‘Hast thou seen this, O son of man?’ Then he led me, and caused me to return to the bank of the river. 47.7 Now when I had been brought back, behold, upon the bank of the river were very many trees on the one side and on the other. 47.8 Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed. 47.9 And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh.
47.10 And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many.
47.11 But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt.
47.12 And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ .' ' None |
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28. Hebrew Bible, 2 Chronicles, 20.7, 36.23 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Creation • covenant and creation, as socio-legal instrument • covenant and creation, relation to pistis • creation
Found in books: Gera (2014), Judith, 206, 298; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 140
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20.7 הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃
36.23 כֹּה־אָמַר כּוֹרֶשׁ מֶלֶךְ פָּרַס כָּל־מַמְלְכוֹת הָאָרֶץ נָתַן לִי יְהוָה אֱלֹהֵי הַשָּׁמַיִם וְהוּא־פָקַד עָלַי לִבְנוֹת־לוֹ בַיִת בִּירוּשָׁלִַם אֲשֶׁר בִּיהוּדָה מִי־בָכֶם מִכָּל־עַמּוֹ יְהוָה אֱלֹהָיו עִמּוֹ וְיָעַל׃'' None | sup>
20.7 Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever?
36.23 ’Thus saith Cyrus king of Persia: All the kingdoms of the earth hath the LORD, the God of heaven, given me; and He hath charged me to build Him a house in Jerusalem, which is in Judah. Whosoever there is among you of all His people—the LORD his God be with him—let him go up.’'' None |
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29. Hebrew Bible, Ecclesiastes, 3.11, 3.13, 3.18-3.22, 5.5, 7.2, 12.6-12.7, 12.13 (5th cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Creation • Creation, creator • Creation, story of • New Creation • Spirit, At creation • creatio, creation • creation • creation topoi • creationism, creationist • topoi, creation
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 405, 410, 420; Corley (2002), Ben Sira's Teaching on Friendship, 131; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 30, 32, 34, 65, 92; Karfíková (2012), Grace and the Will According to Augustine, 222; Levison (2009), Filled with the Spirit, 21; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 426; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 167
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3.11 אֶת־הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ גַּם אֶת־הָעֹלָם נָתַן בְּלִבָּם מִבְּלִי אֲשֶׁר לֹא־יִמְצָא הָאָדָם אֶת־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה הָאֱלֹהִים מֵרֹאשׁ וְעַד־סוֹף׃
3.13 וְגַם כָּל־הָאָדָם שֶׁיֹּאכַל וְשָׁתָה וְרָאָה טוֹב בְּכָל־עֲמָלוֹ מַתַּת אֱלֹהִים הִיא׃
3.18 אָמַרְתִּי אֲנִי בְּלִבִּי עַל־דִּבְרַת בְּנֵי הָאָדָם לְבָרָם הָאֱלֹהִים וְלִרְאוֹת שְׁהֶם־בְּהֵמָה הֵמָּה לָהֶם׃ 3.19 כִּי מִקְרֶה בְנֵי־הָאָדָם וּמִקְרֶה הַבְּהֵמָה וּמִקְרֶה אֶחָד לָהֶם כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל וּמוֹתַר הָאָדָם מִן־הַבְּהֵמָה אָיִן כִּי הַכֹּל הָבֶל׃' '3.21 מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה לָאָרֶץ׃ 3.22 וְרָאִיתִי כִּי אֵין טוֹב מֵאֲשֶׁר יִשְׂמַח הָאָדָם בְּמַעֲשָׂיו כִּי־הוּא חֶלְקוֹ כִּי מִי יְבִיאֶנּוּ לִרְאוֹת בְּמֶה שֶׁיִּהְיֶה אַחֲרָיו׃
5.5 אַל־תִּתֵּן אֶת־פִּיךָ לַחֲטִיא אֶת־בְּשָׂרֶךָ וְאַל־תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא לָמָּה יִקְצֹף הָאֱלֹהִים עַל־קוֹלֶךָ וְחִבֵּל אֶת־מַעֲשֵׂה יָדֶיךָ׃
7.2 טוֹב לָלֶכֶת אֶל־בֵּית־אֵבֶל מִלֶּכֶת אֶל־בֵּית מִשְׁתֶּה בַּאֲשֶׁר הוּא סוֹף כָּל־הָאָדָם וְהַחַי יִתֵּן אֶל־לִבּוֹ׃
7.2 כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה־טּוֹב וְלֹא יֶחֱטָא׃
12.6 עַד אֲשֶׁר לֹא־ירחק יֵרָתֵק חֶבֶל הַכֶּסֶף וְתָרֻץ גֻּלַּת הַזָּהָב וְתִשָּׁבֶר כַּד עַל־הַמַּבּוּעַ וְנָרֹץ הַגַּלְגַּל אֶל־הַבּוֹר׃ 12.7 וְיָשֹׁב הֶעָפָר עַל־הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל־הָאֱלֹהִים אֲשֶׁר נְתָנָהּ׃
12.13 סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת־הָאֱלֹהִים יְרָא וְאֶת־מִצְוֺתָיו שְׁמוֹר כִּי־זֶה כָּל־הָאָדָם׃'' None | sup>
3.11 He hath made every thing beautiful in its time; also He hath set the world in their heart, yet so that man cannot find out the work that God hath done from the beginning even to the end.
3.13 But also that every man should eat and drink, and enjoy pleasure for all his labour, is the gift of God.
3.18 I said in my heart: ‘It is because of the sons of men, that God may sift them, and that they may see that they themselves are but as beasts.’ 3.19 For that which befalleth the sons of men befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that man hath no pre-eminence above a beast; for all is vanity. 3.20 All go unto one place; all are of the dust, and all return to dust. 3.21 Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth? 3.22 Wherefore I perceived that there is nothing better, than that a man should rejoice in his works; for that is his portion; for who shall bring him to see what shall be after him?
5.5 Suffer not thy mouth to bring thy flesh into guilt, neither say thou before the messenger, that it was an error; wherefore should God be angry at thy voice, and destroy the work of thy hands?
7.2 It is better to go to the house of mourning, Than to go to the house of feasting; For that is the end of all men, And the living will lay it to his heart.
12.6 Before the silver cord is snapped asunder, and the golden bowl is shattered, And the pitcher is broken at the fountain, and the wheel falleth shattered, into the pit; 12.7 And the dust returneth to the earth as it was, and the spirit returneth unto God who gave it.
12.13 The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man.'' None |
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30. Hebrew Bible, Ezra, 7.10 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • hermeneutics, and making communities • language of Creation,
Found in books: Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 13; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 21
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7.10 For Ezra had set his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and ordices.'' None |
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31. Hebrew Bible, Nehemiah, 9.6-9.37 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Creation, • God, Father of the whole creation, as • God, Light of the whole creation, as • creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 91; Gera (2014), Judith, 201, 313, 323, 408; Levison (2023), The Greek Life of Adam and Eve. 345, 887
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9.6 אַתָּה־הוּא יְהוָה לְבַדֶּךָ את אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 9.7 אַתָּה־הוּא יְהוָה הָאֱלֹהִים אֲשֶׁר בָּחַרְתָּ בְּאַבְרָם וְהוֹצֵאתוֹ מֵאוּר כַּשְׂדִּים וְשַׂמְתָּ שְּׁמוֹ אַבְרָהָם׃ 9.8 וּמָצָאתָ אֶת־לְבָבוֹ נֶאֱמָן לְפָנֶיךָ וְכָרוֹת עִמּוֹ הַבְּרִית לָתֵת אֶת־אֶרֶץ הַכְּנַעֲנִי הַחִתִּי הָאֱמֹרִי וְהַפְּרִזִּי וְהַיְבוּסִי וְהַגִּרְגָּשִׁי לָתֵת לְזַרְעוֹ וַתָּקֶם אֶת־דְּבָרֶיךָ כִּי צַדִּיק אָתָּה׃ 9.9 וַתֵּרֶא אֶת־עֳנִי אֲבֹתֵינוּ בְּמִצְרָיִם וְאֶת־זַעֲקָתָם שָׁמַעְתָּ עַל־יַם־סוּף׃' '9.11 וְהַיָּם בָּקַעְתָּ לִפְנֵיהֶם וַיַּעַבְרוּ בְתוֹךְ־הַיָּם בַּיַּבָּשָׁה וְאֶת־רֹדְפֵיהֶם הִשְׁלַכְתָּ בִמְצוֹלֹת כְּמוֹ־אֶבֶן בְּמַיִם עַזִּים׃ 9.12 וּבְעַמּוּד עָנָן הִנְחִיתָם יוֹמָם וּבְעַמּוּד אֵשׁ לַיְלָה לְהָאִיר לָהֶם אֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.13 וְעַל הַר־סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֺת טוֹבִים׃ 9.14 וְאֶת־שַׁבַּת קָדְשְׁךָ הוֹדַעַתָ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ׃ 9.15 וְלֶחֶם מִשָּׁמַיִם נָתַתָּה לָהֶם לִרְעָבָם וּמַיִם מִסֶּלַע הוֹצֵאתָ לָהֶם לִצְמָאָם וַתֹּאמֶר לָהֶם לָבוֹא לָרֶשֶׁת אֶת־הָאָרֶץ אֲשֶׁר־נָשָׂאתָ אֶת־יָדְךָ לָתֵת לָהֶם׃ 9.16 וְהֵם וַאֲבֹתֵינוּ הֵזִידוּ וַיַּקְשׁוּ אֶת־עָרְפָּם וְלֹא שָׁמְעוּ אֶל־מִצְוֺתֶיךָ׃ 9.17 וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד חֶסֶד וְלֹא עֲזַבְתָּם׃ 9.18 אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃ 9.19 וְאַתָּה בְּרַחֲמֶיךָ הָרַבִּים לֹא עֲזַבְתָּם בַּמִּדְבָּר אֶת־עַמּוּד הֶעָנָן לֹא־סָר מֵעֲלֵיהֶם בְּיוֹמָם לְהַנְחֹתָם בְּהַדֶּרֶךְ וְאֶת־עַמּוּד הָאֵשׁ בְּלַיְלָה לְהָאִיר לָהֶם וְאֶת־הַדֶּרֶךְ אֲשֶׁר יֵלְכוּ־בָהּ׃ 9.21 וְאַרְבָּעִים שָׁנָה כִּלְכַּלְתָּם בַּמִּדְבָּר לֹא חָסֵרוּ שַׂלְמֹתֵיהֶם לֹא בָלוּ וְרַגְלֵיהֶם לֹא בָצֵקוּ׃ 9.22 וַתִּתֵּן לָהֶם מַמְלָכוֹת וַעֲמָמִים וַתַּחְלְקֵם לְפֵאָה וַיִּירְשׁוּ אֶת־אֶרֶץ סִיחוֹן וְאֶת־אֶרֶץ מֶלֶךְ חֶשְׁבּוֹן וְאֶת־אֶרֶץ עוֹג מֶלֶךְ־הַבָּשָׁן׃ 9.23 וּבְנֵיהֶם הִרְבִּיתָ כְּכֹכְבֵי הַשָּׁמָיִם וַתְּבִיאֵם אֶל־הָאָרֶץ אֲשֶׁר־אָמַרְתָּ לַאֲבֹתֵיהֶם לָבוֹא לָרָשֶׁת׃ 9.24 וַיָּבֹאוּ הַבָּנִים וַיִּירְשׁוּ אֶת־הָאָרֶץ וַתַּכְנַע לִפְנֵיהֶם אֶת־יֹשְׁבֵי הָאָרֶץ הַכְּנַעֲנִים וַתִּתְּנֵם בְּיָדָם וְאֶת־מַלְכֵיהֶם וְאֶת־עַמְמֵי הָאָרֶץ לַעֲשׂוֹת בָּהֶם כִּרְצוֹנָם׃ 9.25 וַיִּלְכְּדוּ עָרִים בְּצֻרוֹת וַאֲדָמָה שְׁמֵנָה וַיִּירְשׁוּ בָּתִּים מְלֵאִים־כָּל־טוּב בֹּרוֹת חֲצוּבִים כְּרָמִים וְזֵיתִים וְעֵץ מַאֲכָל לָרֹב וַיֹּאכְלוּ וַיִּשְׂבְּעוּ וַיַּשְׁמִינוּ וַיִּתְעַדְּנוּ בְּטוּבְךָ הַגָּדוֹל׃ 9.26 וַיַּמְרוּ וַיִּמְרְדוּ בָּךְ וַיַּשְׁלִכוּ אֶת־תּוֹרָתְךָ אַחֲרֵי גַוָּם וְאֶת־נְבִיאֶיךָ הָרָגוּ אֲשֶׁר־הֵעִידוּ בָם לַהֲשִׁיבָם אֵלֶיךָ וַיַּעֲשׂוּ נֶאָצוֹת גְּדוֹלֹת׃ 9.27 וַתִּתְּנֵם בְּיַד צָרֵיהֶם וַיָּצֵרוּ לָהֶם וּבְעֵת צָרָתָם יִצְעֲקוּ אֵלֶיךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמָע וּכְרַחֲמֶיךָ הָרַבִּים תִּתֵּן לָהֶם מוֹשִׁיעִים וְיוֹשִׁיעוּם מִיַּד צָרֵיהֶם׃ 9.28 וּכְנוֹחַ לָהֶם יָשׁוּבוּ לַעֲשׂוֹת רַע לְפָנֶיךָ וַתַּעַזְבֵם בְּיַד אֹיְבֵיהֶם וַיִּרְדּוּ בָהֶם וַיָּשׁוּבוּ וַיִּזְעָקוּךָ וְאַתָּה מִשָּׁמַיִם תִּשְׁמַע וְתַצִּילֵם כְּרַחֲמֶיךָ רַבּוֹת עִתִּים׃ 9.29 וַתָּעַד בָּהֶם לַהֲשִׁיבָם אֶל־תּוֹרָתֶךָ וְהֵמָּה הֵזִידוּ וְלֹא־שָׁמְעוּ לְמִצְוֺתֶיךָ וּבְמִשְׁפָּטֶיךָ חָטְאוּ־בָם אֲשֶׁר־יַעֲשֶׂה אָדָם וְחָיָה בָהֶם וַיִּתְּנוּ כָתֵף סוֹרֶרֶת וְעָרְפָּם הִקְשׁוּ וְלֹא שָׁמֵעוּ׃ 9.31 וּבְרַחֲמֶיךָ הָרַבִּים לֹא־עֲשִׂיתָם כָּלָה וְלֹא עֲזַבְתָּם כִּי אֵל־חַנּוּן וְרַחוּם אָתָּה׃ 9.32 וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33 וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34 וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35 וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36 הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃ 9.37 וּתְבוּאָתָהּ מַרְבָּה לַמְּלָכִים אֲשֶׁר־נָתַתָּה עָלֵינוּ בְּחַטֹּאותֵינוּ וְעַל גְּוִיֹּתֵינוּ מֹשְׁלִים וּבִבְהֶמְתֵּנוּ כִּרְצוֹנָם וּבְצָרָה גְדוֹלָה אֲנָחְנוּ׃'' None | sup>
9.6 Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee. 9.7 Thou art the LORD the God, who didst choose Abram, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham; 9.8 and foundest his heart faithful before Thee, and madest a covet with him to give the land of the Canaanite, the Hittite, the Amorite, and the Perizzite, and the Jebusite, and the Girgashite, even to give it unto his seed, and hast performed Thy words; for Thou art righteous; 9.9 And Thou sawest the affliction of our fathers in Egypt, and heardest their cry by the Red Sea; 9.10 and didst show signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land; for Thou knewest that they dealt proudly against them; and didst get Thee a name, as it is this day. 9.11 And Thou didst divide the sea before them, so that they went through the midst of the sea on the dry land; and their pursuers Thou didst cast into the depths, as a stone into the mighty waters. 9.12 Moreover in a pillar of cloud Thou didst lead them by day; and in a pillar of fire by night, to give them light in the way wherein they should go. 9.13 Thou camest down also upon mount Sinai, and spokest with them from heaven, and gavest them right ordices and laws of truth, good statutes and commandments; 9.14 and madest known unto them Thy holy sabbath, and didst command them commandments, and statutes, and a law, by the hand of Moses Thy servant; 9.15 and gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and didst command them that they should go in to possess the land which Thou hadst lifted up Thy hand to give them. 9.16 But they and our fathers dealt proudly, and hardened their neck, and hearkened not to Thy commandments, 9.17 and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not. 9.18 Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations; 9.19 yet Thou in Thy manifold mercies forsookest them not in the wilderness; the pillar of cloud departed not from over them by day, to lead them in the way; neither the pillar of fire by night, to show them light, and the way wherein they should go. 9.20 Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst. 9.21 Yea, forty years didst Thou sustain them in the wilderness, and they lacked nothing; their clothes waxed not old, and their feet swelled not. 9.22 Moreover Thou gavest them kingdoms and peoples, which Thou didst allot quarter by quarter; so they possessed the land of Sihon, even the land of the king of Heshbon, and the land of Og king of Bashan. 9.23 Their children also didst Thou multiply as the stars of heaven, and didst bring them into the land, concerning which Thou didst say to their fathers, that they should go in to possess it. 9.24 So the children went in and possessed the land, and Thou didst subdue before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the peoples of the land, that they might do with them as they would. 9.25 And they took fortified cities, and a fat land, and possessed houses full of all good things, cisterns hewn out, vineyards, and oliveyards, and fruit-trees in abundance; so they did eat, and were filled, and became fat, and luxuriated in Thy great goodness. 9.26 Nevertheless they were disobedient, and rebelled against Thee, and cast Thy law behind their back, and slew Thy prophets that did forewarn them to turn them back unto Thee, and they wrought great provocations. 9.27 Therefore Thou didst deliver them into the hand of their adversaries, who distressed them; and in the time of their trouble, when they cried unto Thee, Thou heardest from heaven; and according to Thy manifold mercies Thou gavest them saviours who might save them out of the hand of their adversaries. 9.28 But after they had rest, they did evil again before Thee; therefore didst Thou leave them in the hand of their enemies, so that they had the dominion over them; yet when they returned, and cried unto Thee, many times didst Thou hear from heaven, and deliver them according to Thy mercies; 9.29 and didst forewarn them, that Thou mightest bring them back unto Thy law; yet they dealt proudly, and hearkened not unto Thy commandments, but sinned against Thine ordices, which if a man do, he shall live by them, and presented a stubborn shoulder, and hardened their neck, and would not hear. 9.30 Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands. 9.31 Nevertheless in Thy manifold mercies Thou didst not utterly consume them, nor forsake them; for Thou art a gracious and merciful God. 9.32 Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day. 9.33 Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly; 9.34 neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them. 9.35 For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works. 9.36 Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it. 9.37 And it yieldeth much increase unto the kings whom Thou hast set over us because of our sins; also they have power over our bodies, and over our cattle, at their pleasure, and we are in great distress.’'' None |
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32. Hebrew Bible, Zechariah, 14.4 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Creation, • care, of God or Christ for creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 151; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 226
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14.4 וְעָמְדוּ רַגְלָיו בַּיּוֹם־הַהוּא עַל־הַר הַזֵּתִים אֲשֶׁר עַל־פְּנֵי יְרוּשָׁלִַם מִקֶּדֶם וְנִבְקַע הַר הַזֵּיתִים מֵחֶצְיוֹ מִזְרָחָה וָיָמָּה גֵּיא גְּדוֹלָה מְאֹד וּמָשׁ חֲצִי הָהָר צָפוֹנָה וְחֶצְיוֹ־נֶגְבָּה׃'' None | sup>
14.4 And His feet shall stand in that day upon the mount of Olives, Which is before Jerusalem on the east, And the mount of Olives shall cleft in the midst thereof Toward the east and toward the west, So that there shall be a very great valley; And half of the mountain shall remove toward the north, And half of it toward the south.'' None |
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33. Herodotus, Histories, 1.131 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Zeus’ new creation of the world • creation
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 145; Gera (2014), Judith, 206
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1.131 Πέρσας δὲ οἶδα νόμοισι τοιοῖσιδε χρεωμένους, ἀγάλματα μὲν καὶ νηοὺς καὶ βωμοὺς οὐκ ἐν νόμῳ ποιευμένους ἱδρύεσθαι, ἀλλὰ καὶ τοῖσι ποιεῦσι μωρίην ἐπιφέρουσι, ὡς μὲν ἐμοὶ δοκέειν, ὅτι οὐκ ἀνθρωποφυέας ἐνόμισαν τοὺς θεοὺς κατά περ οἱ Ἕλληνες εἶναι· οἳ δὲ νομίζουσι Διὶ μὲν ἐπὶ τὰ ὑψηλότατα τῶν ὀρέων ἀναβαίνοντες θυσίας ἔρδειν, τὸν κύκλον πάντα τοῦ οὐρανοῦ Δία καλέοντες· θύουσι δὲ ἡλίῳ τε καὶ σελήνῃ καὶ γῇ καὶ πυρὶ καὶ ὕδατι καὶ ἀνέμοισι. τούτοισι μὲν δὴ θύουσι μούνοισι ἀρχῆθεν, ἐπιμεμαθήκασι δὲ καὶ τῇ Οὐρανίῃ θύειν, παρά τε Ἀσσυρίων μαθόντες καὶ Ἀραβίων. καλέουσι δὲ Ἀσσύριοι τὴν Ἀφροδίτην Μύλιττα, Ἀράβιοι δὲ Ἀλιλάτ, Πέρσαι δὲ Μίτραν.'' None | sup>
1.131 As to the customs of the Persians, I know them to be these. It is not their custom to make and set up statues and temples and altars, but those who do such things they think foolish, because, I suppose, they have never believed the gods to be like men, as the Greeks do; ,but they call the whole circuit of heaven Zeus, and to him they sacrifice on the highest peaks of the mountains; they sacrifice also to the sun and moon and earth and fire and water and winds. ,From the beginning, these are the only gods to whom they have ever sacrificed; they learned later to sacrifice to the “heavenly” Aphrodite from the Assyrians and Arabians. She is called by the Assyrians Mylitta, by the Arabians Alilat, by the Persians Mitra. '' None |
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34. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Creation • creation myths
Found in books: Van der Horst (2014), Studies in Ancient Judaism and Early Christianity, 102; Wolfsdorf (2020), Early Greek Ethics, 88
| 320d οὐκ ἦν. ἐπειδὴ δὲ καὶ τούτοις χρόνος ἦλθεν εἱμαρμένος γενέσεως, τυποῦσιν αὐτὰ θεοὶ γῆς ἔνδον ἐκ γῆς καὶ πυρὸς μείξαντες καὶ τῶν ὅσα πυρὶ καὶ γῇ κεράννυται. ἐπειδὴ δʼ ἄγειν αὐτὰ πρὸς φῶς ἔμελλον, προσέταξαν Προμηθεῖ καὶ Ἐπιμηθεῖ κοσμῆσαί τε καὶ νεῖμαι δυνάμεις ἑκάστοις ὡς πρέπει. Προμηθέα δὲ παραιτεῖται Ἐπιμηθεὺς αὐτὸς νεῖμαι, νείμαντος δέ μου, ἔφη, ἐπίσκεψαι· καὶ οὕτω πείσας νέμει. νέμων δὲ τοῖς μὲν ἰσχὺν ἄνευ τάχους προσῆπτεν,'' None | 320d And when to these also came their destined time to be created, the gods moulded their forms within the earth, of a mixture made of earth and fire and all substances that are compounded with fire and earth. When they were about to bring these creatures to light, they charged Prometheus and Epimetheus to deal to each the equipment of his proper faculty. Epimetheus besought Prometheus that he might do the dealing himself; And when I have dealt, he said, you shall examine.'' None |
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35. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • creation and time/eternity • creator, creation
Found in books: Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 272; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 144
| 509b the similitude of it still further in this way. How? The sun, I presume you will say, not only furnishes to visibles the power of visibility but it also provides for their generation and growth and nurture though it is not itself generation. of course not. In like manner, then, you are to say that the objects of knowledge not only receive from the presence of the good their being known, but their very existence and essence is derived to them from it, though the good itself is not essence but still transcends essence in dignity and surpassing power.'' None |
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36. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Augustine, creation narrative of • Bible, on creation • Cicero, Marcus Tullius, and creation of cosmos • Creation • Creation, created or originated things • Creation, divine goodness • Genesis, two accounts of creation in • Julian (the Apostate) attitudes to, creation • Moses, Timaeus and Genesis creation story • Philo of Alexandria, creation, Platonic ideas about • Plato and Platonism, on creation • Platonists/Platonism/Plato, on creation of the world • Scriptures, and “causal” creation • accusations (against Creator or Creation) • celestial bodies, creation of, inter alia • complex creation • contemplation, and making • cosmos, creation of • cosmos, creation of the • create, creation, creator • creation • creation (of universe) • creation and time/eternity • creation by being/essence (autôi tôi einai, αὐτῷ τῷ εἶναι) • creation by thinking • creation ex nihilo • creation of elements • creation of the world, Philo of Alexandria on • creation of the world, Platonists on • creation, Apuleius on • creation, Augustine’s narrative of • creation, Calcidius on • creation, Cicero on • creation, Julian (the Apostate) • creation, Plato on • creation, Plotinus' model of • creation, as causal • creation, in Genesis, Apuleius argues against • creation, in Genesis, double (Philo) • creation, in Genesis, origin “causative,” • creation, of world • creation, rationes (seminales) • creations • creator, creation • dances, making gods propitious • human being, creation of • human being, creation of, vs. gods and heroes • human s created by demiurge • intelligible realities/being, worlds/creation • metaphor, Timaeus creation account as, vs. literal • rationality, of the creation of the world) • resemblance of creation to Creator(-God) • seeds, as foundation of nature’s creations • universal and partial creation • universe, created vs. uncreated • universe, creation of • universe, reason for creation of
Found in books: Brenk and Lanzillotta (2023), Plutarch on Literature, Graeco-Roman Religion, Jews and Christians, 116; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 123, 125, 129; Celykte (2020), The Stoic Theory of Beauty. 106; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 8, 186, 332; Esler (2000), The Early Christian World, 1263; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 281; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 61; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 29, 101, 119, 120, 166, 243; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 167; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 110; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 221; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 19, 22, 29, 73, 83, 131, 182, 194, 235, 251; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 56; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 76; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 132, 222; Mikalson (2010), Greek Popular Religion in Greek Philosophy, 41; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250, 262, 272; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 170, 171; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 225, 227, 274, 276, 322, 324, 349; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 145; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 76, 78, 97; Sattler (2021), Ancient Ethics and the Natural World, 32; Struck (2016), Divination and Human Nature: A Cognitive History of Intuition in Classical Antiquity, 75, 76, 78; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 28; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 39; Zachhuber (2022), Time and Soul: From Aristotle to St. Augustine. 36; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 102, 107, 126, 133, 144, 148, 151, 163, 242; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 288, 289
| 27d δὲ ἡμῖν εἰπεῖν. καὶ τὰ μὲν περὶ θεῶν ταύτῃ παρακεκλήσθω· τὸ δʼ ἡμέτερον παρακλητέον, ᾗ ῥᾷστʼ ἂν ὑμεῖς μὲν μάθοιτε, ἐγὼ δὲ ᾗ διανοοῦμαι μάλιστʼ ἂν περὶ τῶν προκειμένων ἐνδειξαίμην. ΤΙ. 28a ἀεί, ὂν δὲ οὐδέποτε; τὸ μὲν δὴ νοήσει μετὰ λόγου περιληπτόν, ἀεὶ κατὰ ταὐτὰ ὄν, τὸ δʼ αὖ δόξῃ μετʼ αἰσθήσεως ἀλόγου δοξαστόν, γιγνόμενον καὶ ἀπολλύμενον, ὄντως δὲ οὐδέποτε ὄν. πᾶν δὲ αὖ τὸ γιγνόμενον ὑπʼ αἰτίου τινὸς ἐξ ἀνάγκης γίγνεσθαι· παντὶ γὰρ ἀδύνατον χωρὶς αἰτίου γένεσιν σχεῖν. ὅτου μὲν οὖν ἂν ὁ δημιουργὸς πρὸς τὸ κατὰ ταὐτὰ ἔχον βλέπων ἀεί, τοιούτῳ τινὶ προσχρώμενος παραδείγματι, τὴν ἰδέαν καὶ δύναμιν αὐτοῦ ἀπεργάζηται, καλὸν ἐξ ἀνάγκης 29a ἀπηργάζετο, πότερον πρὸς τὸ κατὰ ταὐτὰ καὶ ὡσαύτως ἔχον ἢ πρὸς τὸ γεγονός. εἰ μὲν δὴ καλός ἐστιν ὅδε ὁ κόσμος ὅ τε δημιουργὸς ἀγαθός, δῆλον ὡς πρὸς τὸ ἀίδιον ἔβλεπεν· εἰ δὲ ὃ μηδʼ εἰπεῖν τινι θέμις, πρὸς γεγονός. παντὶ δὴ σαφὲς ὅτι πρὸς τὸ ἀίδιον· ὁ μὲν γὰρ κάλλιστος τῶν γεγονότων, ὁ δʼ ἄριστος τῶν αἰτίων. οὕτω δὴ γεγενημένος πρὸς τὸ λόγῳ καὶ φρονήσει περιληπτὸν καὶ κατὰ ταὐτὰ ἔχον δεδημιούργηται· 29d ὑμεῖς τε οἱ κριταὶ φύσιν ἀνθρωπίνην ἔχομεν, ὥστε περὶ τούτων τὸν εἰκότα μῦθον ἀποδεχομένους πρέπει τούτου μηδὲν ἔτι πέρα ζητεῖν. ΣΩ. ἄριστα, ὦ Τίμαιε, παντάπασί τε ὡς κελεύεις ἀποδεκτέον· τὸ μὲν οὖν προοίμιον θαυμασίως ἀπεδεξάμεθά σου, τὸν δὲ δὴ νόμον ἡμῖν ἐφεξῆς πέραινε. ΤΙ. λέγωμεν δὴ διʼ ἥντινα αἰτίαν γένεσιν καὶ τὸ πᾶν 29e τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην 30a παρʼ ἀνδρῶν φρονίμων ἀποδεχόμενος ὀρθότατα ἀποδέχοιτʼ ἄν. βουληθεὶς γὰρ ὁ θεὸς ἀγαθὰ μὲν πάντα, φλαῦρον δὲ μηδὲν εἶναι κατὰ δύναμιν, οὕτω δὴ πᾶν ὅσον ἦν ὁρατὸν παραλαβὼν οὐχ ἡσυχίαν ἄγον ἀλλὰ κινούμενον πλημμελῶς καὶ ἀτάκτως, εἰς τάξιν αὐτὸ ἤγαγεν ἐκ τῆς ἀταξίας, ἡγησάμενος ἐκεῖνο τούτου πάντως ἄμεινον. θέμις δʼ οὔτʼ ἦν οὔτʼ ἔστιν τῷ ἀρίστῳ δρᾶν ἄλλο πλὴν τὸ κάλλιστον· 30b λογισάμενος οὖν ηὕρισκεν ἐκ τῶν κατὰ φύσιν ὁρατῶν οὐδὲν ἀνόητον τοῦ νοῦν ἔχοντος ὅλον ὅλου κάλλιον ἔσεσθαί ποτε ἔργον, νοῦν δʼ αὖ χωρὶς ψυχῆς ἀδύνατον παραγενέσθαι τῳ. διὰ δὴ τὸν λογισμὸν τόνδε νοῦν μὲν ἐν ψυχῇ, ψυχὴν δʼ ἐν σώματι συνιστὰς τὸ πᾶν συνετεκταίνετο, ὅπως ὅτι κάλλιστον εἴη κατὰ φύσιν ἄριστόν τε ἔργον ἀπειργασμένος. οὕτως οὖν δὴ κατὰ λόγον τὸν εἰκότα δεῖ λέγειν τόνδε τὸν κόσμον ζῷον ἔμψυχον ἔννουν τε τῇ ἀληθείᾳ διὰ τὴν τοῦ θεοῦ 31b οὖν τόδε κατὰ τὴν μόνωσιν ὅμοιον ᾖ τῷ παντελεῖ ζῴῳ, διὰ ταῦτα οὔτε δύο οὔτʼ ἀπείρους ἐποίησεν ὁ ποιῶν κόσμους, ἀλλʼ εἷς ὅδε μονογενὴς οὐρανὸς γεγονὼς ἔστιν καὶ ἔτʼ ἔσται. 32c καὶ τὸν ἀριθμὸν τεττάρων τὸ τοῦ κόσμου σῶμα ἐγεννήθη διʼ ἀναλογίας ὁμολογῆσαν, φιλίαν τε ἔσχεν ἐκ τούτων, ὥστε εἰς ταὐτὸν αὑτῷ συνελθὸν ἄλυτον ὑπό του ἄλλου πλὴν ὑπὸ τοῦ συνδήσαντος γενέσθαι. 34b ἐσόμενον θεὸν λογισθεὶς λεῖον καὶ ὁμαλὸν πανταχῇ τε ἐκ μέσου ἴσον καὶ ὅλον καὶ τέλεον ἐκ τελέων σωμάτων σῶμα ἐποίησεν· ψυχὴν δὲ εἰς τὸ μέσον αὐτοῦ θεὶς διὰ παντός τε ἔτεινεν καὶ ἔτι ἔξωθεν τὸ σῶμα αὐτῇ περιεκάλυψεν, καὶ κύκλῳ δὴ κύκλον στρεφόμενον οὐρανὸν ἕνα μόνον ἔρημον κατέστησεν, διʼ ἀρετὴν δὲ αὐτὸν αὑτῷ δυνάμενον συγγίγνεσθαι καὶ οὐδενὸς ἑτέρου προσδεόμενον, γνώριμον δὲ καὶ φίλον ἱκανῶς αὐτὸν αὑτῷ. διὰ πάντα δὴ ταῦτα εὐδαίμονα θεὸν αὐτὸν ἐγεννήσατο. 36e αὐτῆς ἐτεκταίνετο καὶ μέσον μέσῃ συναγαγὼν προσήρμοττεν· ἡ δʼ ἐκ μέσου πρὸς τὸν ἔσχατον οὐρανὸν πάντῃ διαπλακεῖσα κύκλῳ τε αὐτὸν ἔξωθεν περικαλύψασα, αὐτὴ ἐν αὑτῇ στρεφομένη, θείαν ἀρχὴν ἤρξατο ἀπαύστου καὶ ἔμφρονος βίου πρὸς τὸν σύμπαντα χρόνον. ΤΙ. καὶ τὸ μὲν δὴ σῶμα ὁρατὸν οὐρανοῦ γέγονεν, αὐτὴ δὲ ἀόρατος μέν, λογισμοῦ δὲ μετέχουσα καὶ 39e ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ 41a τούτων, ἐκ δὲ Κρόνου καὶ Ῥέας Ζεὺς Ἥρα τε καὶ πάντες ὅσους ἴσμεν ἀδελφοὺς λεγομένους αὐτῶν, ἔτι τε τούτων ἄλλους ἐκγόνους· ἐπεὶ δʼ οὖν πάντες ὅσοι τε περιπολοῦσιν φανερῶς καὶ ὅσοι φαίνονται καθʼ ὅσον ἂν ἐθέλωσιν θεοὶ γένεσιν ἔσχον, λέγει πρὸς αὐτοὺς ὁ τόδε τὸ πᾶν γεννήσας τάδε— 41c αὑτῷ γένη ζῴων οὐχ ἕξει, δεῖ δέ, εἰ μέλλει τέλεος ἱκανῶς εἶναι. διʼ ἐμοῦ δὲ ταῦτα γενόμενα καὶ βίου μετασχόντα θεοῖς ἰσάζοιτʼ ἄν· ἵνα οὖν θνητά τε ᾖ τό τε πᾶν τόδε ὄντως ἅπαν ᾖ, τρέπεσθε κατὰ φύσιν ὑμεῖς ἐπὶ τὴν τῶν ζῴων δημιουργίαν, μιμούμενοι τὴν ἐμὴν δύναμιν περὶ τὴν ὑμετέραν γένεσιν. καὶ καθʼ ὅσον μὲν αὐτῶν ἀθανάτοις ὁμώνυμον εἶναι προσήκει, θεῖον λεγόμενον ἡγεμονοῦν τε ἐν αὐτοῖς τῶν ἀεὶ δίκῃ καὶ ὑμῖν ἐθελόντων ἕπεσθαι, σπείρας καὶ ὑπαρξάμενος 42e προσγενέσθαι, τοῦτο καὶ πάνθʼ ὅσα ἀκόλουθα ἐκείνοις ἀπεργασαμένους ἄρχειν, καὶ κατὰ δύναμιν ὅτι κάλλιστα καὶ ἄριστα τὸ θνητὸν διακυβερνᾶν ζῷον, ὅτι μὴ κακῶν αὐτὸ ἑαυτῷ γίγνοιτο αἴτιον. ΤΙ. μένοντος δὲ νοήσαντες οἱ παῖδες τὴν τοῦ πατρὸς τάξιν ἐπείθοντο αὐτῇ, καὶ λαβόντες ἀθάνατον ἀρχὴν θνητοῦ ζῴου, μιμούμενοι τὸν σφέτερον δημιουργόν, πυρὸς καὶ γῆς ὕδατός τε καὶ ἀέρος ἀπὸ τοῦ κόσμου δανειζόμενοι 44d εἰκότος ἀντεχομένοις, οὕτω καὶ κατὰ ταῦτα πορευομένοις διεξιτέον. 47c ἐκείναις οὔσας, ἀταράκτοις τεταραγμένας, ἐκμαθόντες δὲ καὶ λογισμῶν κατὰ φύσιν ὀρθότητος μετασχόντες, μιμούμενοι τὰς τοῦ θεοῦ πάντως ἀπλανεῖς οὔσας, τὰς ἐν ἡμῖν πεπλανημένας καταστησαίμεθα. φωνῆς τε δὴ καὶ ἀκοῆς πέρι πάλιν ὁ αὐτὸς λόγος, ἐπὶ ταὐτὰ τῶν αὐτῶν ἕνεκα παρὰ θεῶν δεδωρῆσθαι. λόγος τε γὰρ ἐπʼ αὐτὰ ταῦτα τέτακται, τὴν μεγίστην συμβαλλόμενος εἰς αὐτὰ μοῖραν, ὅσον τʼ αὖ μουσικῆς 90a διὸ φυλακτέον ὅπως ἂν ἔχωσιν τὰς κινήσεις πρὸς ἄλληλα συμμέτρους. τὸ δὲ δὴ περὶ τοῦ κυριωτάτου παρʼ ἡμῖν ψυχῆς εἴδους διανοεῖσθαι δεῖ τῇδε, ὡς ἄρα αὐτὸ δαίμονα θεὸς ἑκάστῳ δέδωκεν, τοῦτο ὃ δή φαμεν οἰκεῖν μὲν ἡμῶν ἐπʼ ἄκρῳ τῷ σώματι, πρὸς δὲ τὴν ἐν οὐρανῷ συγγένειαν ἀπὸ γῆς ἡμᾶς αἴρειν ὡς ὄντας φυτὸν οὐκ ἔγγειον ἀλλὰ οὐράνιον, ὀρθότατα λέγοντες· ἐκεῖθεν γάρ, ὅθεν ἡ πρώτη τῆς ψυχῆς γένεσις ἔφυ, τὸ θεῖον τὴν κεφαλὴν καὶ ῥίζαν ἡμῶν 90c φρονεῖν μὲν ἀθάνατα καὶ θεῖα, ἄνπερ ἀληθείας ἐφάπτηται, πᾶσα ἀνάγκη που, καθʼ ὅσον δʼ αὖ μετασχεῖν ἀνθρωπίνῃ φύσει ἀθανασίας ἐνδέχεται, τούτου μηδὲν μέρος ἀπολείπειν, ἅτε δὲ ἀεὶ θεραπεύοντα τὸ θεῖον ἔχοντά τε αὐτὸν εὖ κεκοσμημένον τὸν δαίμονα σύνοικον ἑαυτῷ, διαφερόντως εὐδαίμονα εἶναι. θεραπεία δὲ δὴ παντὶ παντὸς μία, τὰς οἰκείας ἑκάστῳ τροφὰς καὶ κινήσεις ἀποδιδόναι. τῷ δʼ ἐν ἡμῖν θείῳ συγγενεῖς εἰσιν κινήσεις αἱ τοῦ παντὸς διανοήσεις 92c εἰληχότων. καὶ κατὰ ταῦτα δὴ πάντα τότε καὶ νῦν διαμείβεται τὰ ζῷα εἰς ἄλληλα, νοῦ καὶ ἀνοίας ἀποβολῇ καὶ κτήσει μεταβαλλόμενα.' ' None | 27d ourselves we must also invoke so to proceed, that you may most easily learn and I may most clearly expound my views regarding the subject before us. Tim. 28a and has no Becoming? And what is that which is Becoming always and never is Existent? Now the one of these is apprehensible by thought with the aid of reasoning, since it is ever uniformly existent; whereas the other is an object of opinion with the aid of unreasoning sensation, since it becomes and perishes and is never really existent. Again, everything which becomes must of necessity become owing to some Cause; for without a cause it is impossible for anything to attain becoming. But when the artificer of any object, in forming its shape and quality, keeps his gaze fixed on that which is uniform, using a model of this kind, that object, executed in this way, must of necessity 29a Was it after that which is self-identical and uniform, or after that which has come into existence; Now if so be that this Cosmos is beautiful and its Constructor good, it is plain that he fixed his gaze on the Eternal; but if otherwise (which is an impious supposition), his gaze was on that which has come into existence. But it is clear to everyone that his gaze was on the Eternal; for the Cosmos is the fairest of all that has come into existence, and He the best of all the Causes. So having in this wise come into existence, it has been constructed after the pattern of that which is apprehensible by reason and thought and is self-identical. 29d and you who judge are but human creatures, so that it becomes us to accept the likely account of these matters and forbear to search beyond it. Soc. Excellent, Timaeus! We must by all means accept it, as you suggest; and certainly we have most cordially accepted your prelude; so now, we beg of you, proceed straight on with the main theme. Tim. Let us now state the Cause wherefore He that constructed it 29e constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos. 30a For God desired that, so far as possible, all things should be good and nothing evil; wherefore, when He took over all that was visible, seeing that it was not in a state of rest but in a state of discordant and disorderly motion, He brought it into order out of disorder, deeming that the former state is in all ways better than the latter. For Him who is most good it neither was nor is permissible to perform any action save what is most fair. As He reflected, therefore, He perceived that of such creatures as are by nature visible, 30b none that is irrational will be fairer, comparing wholes with wholes, than the rational; and further, that reason cannot possibly belong to any apart from Soul. So because of this reflection He constructed reason within soul and soul within body as He fashioned the All, that so the work He was executing might be of its nature most fair and most good. Thus, then, in accordance with the likely account, we must declare that this Cosmos has verily come into existence as a Living Creature endowed with soul and reason owing to the providence of God. 31b Wherefore, in order that this Creature might resemble the all perfect Living Creature in respect of its uniqueness, for this reason its Maker made neither two Universes nor an infinite number, but there is and will continue to be this one generated Heaven, unique of its kind. 32c and out of these materials, such in kind and four in number, the body of the Cosmos was harmonized by proportion and brought into existence. These conditions secured for it Amity, so that being united in identity with itself it became indissoluble by any agent other than Him who had bound it together. 34b which was one day to be existent, whereby He made it smooth and even and equal on all sides from the center, a whole and perfect body compounded of perfect bodies, And in the midst thereof He set Soul, which He stretched throughout the whole of it, and therewith He enveloped also the exterior of its body; and as a Circle revolving in a circle He established one sole and solitary Heaven, able of itself because of its excellence to company with itself and needing none other beside, sufficing unto itself as acquaintance and friend. And because of all this He generated it to be a blessed God. 36e and uniting them center to center He made them fit together. And the Soul, being woven throughout the Heaven every way from the center to the extremity, and enveloping it in a circle from without, and herself revolving within herself, began a divine beginning of unceasing and intelligent life lasting throughout all time. Tim. And whereas the body of the Heaven is visible, the Soul is herself invisible but partakes in reasoning and in harmony, 39e Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; 41a and of Cronos and Rhea were born Zeus and Hera and all those who are, as we know, called their brethren; and of these again, other descendants. 41c it is to be fully perfect. But if by my doing these creatures came into existence and partook of life, they would be made equal unto gods; in order, therefore, that they may be mortal and that this World-all may be truly All, do ye turn yourselves, as Nature directs, to the work of fashioning these living creatures, imitating the power showed by me in my generating of you. Now so much of them as it is proper to designate ’immortal,’ the part we call divine which rules supreme in those who are fain to follow justice always and yourselves, that part I will deliver unto you when I have sown it and given it origin. 42e and of governing this mortal creature in the fairest and best way possible, to the utmost of their power, except in so far as it might itself become the cause of its own evils. Tim. And as He thus abode, His children gave heed to their Father’s command and obeyed it. They took the immortal principle of the mortal living creature, and imitating their own Maker, they borrowed from the Cosmos portions of fire and earth and water and air, 44d and proceed accordingly, in the exposition now to be given. 47c the perturbable to the imperturbable; and that, through learning and sharing in calculations which are correct by their nature, by imitation of the absolutely unvarying revolutions of the God we might stabilize the variable revolutions within ourselves. 90a wherefore care must be taken that they have their motions relatively to one another in due proportion. And as regards the most lordly kind of our soul, we must conceive of it in this wise: we declare that God has given to each of us, as his daemon, that kind of soul which is housed in the top of our body and which raises us—seeing that we are not an earthly but a heavenly plant up from earth towards our kindred in the heaven. And herein we speak most truly; for it is by suspending our head and root from that region whence the substance of our soul first came that the Divine Power 90c must necessarily and inevitably think thoughts that are immortal and divine, if so be that he lays hold on truth, and in so far as it is possible for human nature to partake of immortality, he must fall short thereof in no degree; and inasmuch as he is for ever tending his divine part and duly magnifying that daemon who dwells along with him, he must be supremely blessed. And the way of tendance of every part by every man is one—namely, to supply each with its own congenial food and motion; and for the divine part within us the congenial motion 92c into one another in all these ways, as they undergo transformation by the loss or by the gain of reason and unreason.' ' None |
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37. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • creation in Greece • night/nighttime,producing day
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 8, 14, 16; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 3
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38. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Zeus’ new creation of the world • creation
Found in books: Alvarez (2018), The Derveni Papyrus: Unearthing Ancient Mysteries, 144; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152
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39. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Augustine, Time makes emotion fade because of new hopes • Creation, created or originated things • contemplation, and making • creation • creation, Plotinus' model of
Found in books: Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 135; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 267; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 97; Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 241
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40. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Boethius, creation theory of • Creation and ownership, Hellenistic views • Creation, created or originated things • Philosophia, creation theory of • contemplation, and making • creation • creation, Plotinus' model of • metaphor, Timaeus creation account as, vs. literal
Found in books: Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 152; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 25; Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 132; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 122; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 267
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41. Anon., 1 Enoch, 2, 2.1, 3, 4, 5, 5.1, 5.4, 5.5, 6, 7, 8, 8.3, 9, 9.5, 10, 10.7, 11, 12, 13, 14, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 15, 15.3, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 40.9, 42.2, 43.1, 43.2, 45.1, 45.2, 45.4, 45.5, 45.6, 48.5, 53.5, 60.6, 60.11, 60.12, 66.1, 69, 69.4, 69.7, 69.8, 70.1, 70.2, 72.1, 82.7, 84.3, 87.3, 89.32, 89.33, 89.34, 89.35, 89.50, 89.54, 89.73, 90.38, 91.1, 91.11, 91.12, 91.13, 91.14, 91.15, 91.16, 91.17, 92.1, 92.2, 92.3, 92.4, 92.5, 93.1, 93.2, 93.3, 93.4, 93.5, 93.6, 93.7, 93.8, 93.9, 93.10, 93.11-105.2, 94.1, 94.2, 94.3, 94.4, 94.5, 94.7, 97.3, 97.7, 97.8, 97.9, 97.10, 98.1, 98.2, 98.6, 98.9, 98.10, 98.11, 98.12, 98.14, 99.1, 99.2, 99.3, 99.6, 99.11, 99.13, 99.14, 99.15, 99.16, 100.2, 100.5, 100.6, 100.7, 100.7-102.3, 100.8, 100.9, 100.10, 101.1, 101.2, 101.3, 101.4, 101.5, 101.6, 101.7, 101.8, 101.9, 102.3, 102.4, 102.4-103.4, 102.4-104.8, 102.5, 102.6, 102.9, 103.1, 103.2, 103.3, 103.4, 103.5, 103.6, 103.7, 103.8, 103.9, 103.9-104.6, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 104.1, 104.3, 104.5, 104.6, 104.7, 104.9, 104.9-105.2, 104.10, 104.11, 104.12, 104.13, 105.1, 105.2 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Angels, Involvement in Creation • Creation • Creation, • Creation, Eve, of • Creation, as protological precedent for Eschaton • Creation, creator • Creation, in Wisdom literature • Day, of the New Creation • Ethnic boundary making model, blurring • Ethnic boundary making model, contraction • Ethnic boundary making model, discursive • Ethnic boundary making model, endogenous shift • Ethnic boundary making model, legalized discrimination • Ethnic boundary making model, normative inversion • Ethnic boundary making model, strategic means of boundary making • God, Father of the whole creation, as • Idols, Making/Fashioning of • creation • creation, of universe • creator, creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 32; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 177, 179, 477; Crabb (2020), Luke/Acts and the End of History, 59, 108, 111; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 220; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 18; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138; Levison (2023), The Greek Life of Adam and Eve. 1024; Lunn-Rockliffe (2007), The Letter of Mara bar Sarapion in Context, 149; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67, 68, 69, 146; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 94, 205; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 44, 115, 163; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 23, 48, 92, 94, 131, 199, 374, 375; Stuckenbruck (2007), 1 Enoch 91-108, 3, 59, 73, 105, 106, 118, 120, 124, 139, 143, 149, 150, 152, 179, 190, 221, 237, 238, 265, 346, 368, 396, 398, 399, 406, 407, 458, 459, 473, 474, 479, 480, 481, 482, 487, 488, 582, 596, 653, 668; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 73, 85, 86, 87, 88, 89, 94, 96, 189, 193, 210, 211, 212, 214
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2.1 Observe ye everything that takes place in the heaven, how they do not change their orbits, and the luminaries which are in the heaven, how they all rise and set in order each in its season, and
2 Observe ye everything that takes place in the heaven, how they do not change their orbits, and the luminaries which are in the heaven, how they all rise and set in order each in its season, and,transgress not against their appointed order. Behold ye the earth, and give heed to the things which take place upon it from first to last, how steadfast they are, how none of the things upon earth,change, but all the works of God appear to you. Behold the summer and the winter, how the whole earth is filled with water, and clouds and dew and rain lie upon it.
3 Observe and see how (in the winter) all the trees seem as though they had withered and shed all their leaves, except fourteen trees, which do not lose their foliage but retain the old foliage from two to three years till the new comes.
4 And again, observe ye the days of summer how the sun is above the earth over against it. And you seek shade and shelter by reason of the heat of the sun, and the earth also burns with growing heat, and so you cannot tread on the earth, or on a rock by reason of its heat.' "
5.1 Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.
5.
4 But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.
5.
5 Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.' "
5 Observe ye how the trees cover themselves with green leaves and bear fruit: wherefore give ye heed and know with regard to all His works, and recognize how He that liveth for ever hath made them so.,And all His works go on thus from year to year for ever, and all the tasks which they accomplish for Him, and their tasks change not, but according as God hath ordained so is it done.,And behold how the sea and the rivers in like manner accomplish and change not their tasks from His commandments\'.",But ye -ye have not been steadfast, nor done the commandments of the Lord, But ye have turned away and spoken proud and hard words With your impure mouths against His greatness. Oh, ye hard-hearted, ye shall find no peace.,Therefore shall ye execrate your days, And the years of your life shall perish, And the years of your destruction shall be multiplied in eternal execration, And ye shall find no mercy.,In those days ye shall make your names an eternal execration unto all the righteous, b And by you shall all who curse, curse, And all the sinners and godless shall imprecate by you,,And for you the godless there shall be a curse.",And all the . . . shall rejoice, e And there shall be forgiveness of sins, f And every mercy and peace and forbearance: g There shall be salvation unto them, a goodly light.I And for all of you sinners there shall be no salvation, j But on you all shall abide a curse.,But for the elect there shall be light and joy and peace, b And they shall inherit the earth.,And then there shall be bestowed upon the elect wisdom, And they shall all live and never again sin, Either through ungodliness or through pride: But they who are wise shall be humble.,And they shall not again transgress, Nor shall they sin all the days of their life, Nor shall they die of (the divine) anger or wrath, But they shall complete the number of the days of their life.And their lives shall be increased in peace, And the years of their joy shall be multiplied, In eternal gladness and peace, All the days of their life.
6 And it came to pass when the children of men had multiplied that in those days were born unto",them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: \'Come, let us choose us wives from among the children of men,and beget us children.\' And Semjaza, who was their leader, said unto them: \'I fear ye will not,indeed agree to do this deed, and I alone shall have to pay the penalty of a great sin.\' And they all answered him and said: \'Let us all swear an oath, and all bind ourselves by mutual imprecations,not to abandon this plan but to do this thing.\' Then sware they all together and bound themselves",by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn,and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal,,Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens.
7 And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones." 8.
3 were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." 8 And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals of the earth and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all,colouring tinctures. And there arose much godlessness, and they committed fornication, and they,were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, 'Armaros the resolving of enchantments, Baraqijal (taught) astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, Araqiel the signs of the earth, Shamsiel the signs of the sun, and Sariel the course of the moon. And as men perished, they cried, and their cry went up to heaven . . ." "
9.
5 ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all
9 And then Michael, Uriel, Raphael, and Gabriel looked down from heaven and saw much blood being,shed upon the earth, and all lawlessness being wrought upon the earth. And they said one to another: 'The earth made without inhabitant cries the voice of their cryingst up to the gates of heaven.,And now to you, the holy ones of heaven, the souls of men make their suit, saying, 'Bring our cause,before the Most High.' And they said to the Lord of the ages: 'Lord of lords, God of gods, King of kings, and God of the ages, the throne of Thy glory (standeth) unto all the generations of the,ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all,things, and nothing can hide itself from Thee. Thou seest what Azazel hath done, who hath taught all unrighteousness on earth and revealed the eternal secrets which were (preserved) in heaven, which,men were striving to learn: And Semjaza, to whom Thou hast given authority to bear rule over his associates. And they have gone to the daughters of men upon the earth, and have slept with the,women, and have defiled themselves, and revealed to them all kinds of sins. And the women have,borne giants, and the whole earth has thereby been filled with blood and unrighteousness. And now, behold, the souls of those who have died are crying and making their suit to the gates of heaven, and their lamentations have ascended: and cannot cease because of the lawless deeds which are,wrought on the earth. And Thou knowest all things before they come to pass, and Thou seest these things and Thou dost suffer them, and Thou dost not say to us what we are to do to them in regard to these.'" 10 Then said the Most High, the Holy and Great One spake, and sent Uriel to the son of Lamech,,and said to him: \'Go to Noah and tell him in my name \'Hide thyself!\' and reveal to him the end that is approaching: that the whole earth will be destroyed, and a deluge is about to come,upon the whole earth, and will destroy all that is on it. And now instruct him that he may escape,and his seed may be preserved for all the generations of the world.\' And again the Lord said to Raphael: \'Bind Azazel hand and foot, and cast him into the darkness: and make an opening,in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may,not see light. And on the day of the great judgement he shall be cast into the fire. And heal the earth which the angels have corrupted, and proclaim the healing of the earth, that they may heal the plague, and that all the children of men may not perish through all the secret things that the,Watchers have disclosed and have taught their sons. And the whole earth has been corrupted",through the works that were taught by Azazel: to him ascribe all sin.\' And to Gabriel said the Lord: \'Proceed against the bastards and the reprobates, and against the children of fornication: and destroy the children of fornication and the children of the Watchers from amongst men and cause them to go forth: send them one against the other that they may destroy each other in,battle: for length of days shall they not have. And no request that they (i.e. their fathers) make of thee shall be granted unto their fathers on their behalf; for they hope to live an eternal life, and,that each one of them will live five hundred years.\' And the Lord said unto Michael: \'Go, bind Semjaza and his associates who have united themselves with women so as to have defiled themselves,with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that is,for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and",to the torment and the prison in which they shall be confined for ever. And whosoever shall be condemned and destroyed will from thenceforth be bound together with them to the end of all",generations. And destroy all the spirits of the reprobate and the children of the Watchers, because,they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth\' shall be planted in truth and joy for evermore.",And then shall all the righteous escape, And shall live till they beget thousands of children, And all the days of their youth and their old age Shall they complete in peace.,And then shall the whole earth be tilled in righteousness, and shall all be planted with trees and,be full of blessing. And all desirable trees shall be planted on it, and they shall plant vines on it: and the vine which they plant thereon shall yield wine in abundance, and as for all the seed which is sown thereon each measure (of it) shall bear a thousand, and each measure of olives shall yield,ten presses of oil. And cleanse thou the earth from all oppression, and from all unrighteousness, and from all sin, and from all godlessness: and all the uncleanness that is wrought upon the earth,destroy from off the earth. And all the children of men shall become righteous, and all nations,shall offer adoration and shall praise Me, and all shall worship Me. And the earth shall be cleansed from all defilement, and from all sin, and from all punishment, and from all torment, and I will never again send (them) upon it from generation to generation and for ever.
11 And in those days I will open the store chambers of blessing which are in the heaven, so as to send,them down upon the earth over the work and labour of the children of men. And truth and peace shall be associated together throughout all the days of the world and throughout all the generations of men.\'"' "1
2 Before these things Enoch was hidden, and no one of the children of men knew where he was,hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.,And I Enoch was blessing the Lord of majesty and the King of the ages, and lo! the Watchers,called me -Enoch the scribe- and said to me: 'Enoch, thou scribe of righteousness, go, declare to the Watchers of the heaven who have left the high heaven, the holy eternal place, and have defiled themselves with women, and have done as the children of earth do, and have taken unto themselves,wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgiveness,of sin: and inasmuch as they delight themselves in their children, The murder of their beloved ones shall they see, and over the destruction of their children shall they lament, and shall make supplication unto eternity, but mercy and peace shall ye not attain.'" '1
3 And Enoch went and said: \'Azazel, thou shalt have no peace: a severe sentence has gone forth,against thee to put thee in bonds: And thou shalt not have toleration nor request granted to thee, because of the unrighteousness which thou hast taught, and because of all the works of godlessness,and unrighteousness and sin which thou hast shown to men.\' Then I went and spoke to them all",together, and they were all afraid, and fear and trembling seized them. And they besought me to draw up a petition for them that they might find forgiveness, and to read their petition in the presence,of the Lord of heaven. For from thenceforward they could not speak (with Him) nor lift up their",eyes to heaven for shame of their sins for which they had been condemned. Then I wrote out their petition, and the prayer in regard to their spirits and their deeds individually and in regard to their,requests that they should have forgiveness and length. And I went off and sat down at the waters of Dan, in the land of Dan, to the south of the west of Hermon: I read their petition till I fell,asleep. And behold a dream came to me, and visions fell down upon me, and I saw visions of chastisement, and a voice came bidding (me) I to tell it to the sons of heaven, and reprimand them.,And when I awaked, I came unto them, and they were all sitting gathered together, weeping in,Abelsjail, which is between Lebanon and Seneser, with their faces covered. And I recounted before them all the visions which I had seen in sleep, and I began to speak the words of righteousness, and to reprimand the heavenly Watchers. 1
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8 written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in 1
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9 the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright' "1
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11 of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 1
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2 fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and it 1
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3 portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there 1
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4 were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked 1
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5 and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 1
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6 than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 1
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7 you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 1
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8 of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of 1
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9 cherubim. And from underneath the throne came streams of flaming fire so that I could not look" 1
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21 was whiter than any snow. None of the angels could enter and could behold His face by reason" 1
4 The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: \' Come hither,,Enoch, and hear my word.\' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards. 1
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3 for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children' "1
5 And He answered and said to me, and I heard His voice: 'Fear not, Enoch, thou righteous,man and scribe of righteousness: approach hither and hear my voice. And go, say to the Watchers of heaven, who have sent thee to intercede for them: 'You should intercede' for men, and not men,for you: Wherefore have ye left the high, holy, and eternal heaven, and lain with women, and defiled yourselves with the daughters of men and taken to yourselves wives, and done like the children,of earth, and begotten giants (as your) sons And though ye were holy, spiritual, living the eternal life, you have defiled yourselves with the blood of women, and have begotten (children) with the blood of flesh, and, as the children of men, have lusted after flesh and blood as those also do who die,and perish. Therefore have I given them wives also that they might impregnate them, and beget,children by them, that thus nothing might be wanting to them on earth. But you were formerly,spiritual, living the eternal life, and immortal for all generations of the world. And therefore I have not appointed wives for you; for as for the spiritual ones of the heaven, in heaven is their dwelling.,And now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon,the earth, and on the earth shall be their dwelling. Evil spirits have proceeded from their bodies; because they are born from men and from the holy Watchers is their beginning and primal origin;,they shall be evil spirits on earth, and evil spirits shall they be called. As for the spirits of heaven, in heaven shall be their dwelling, but as for the spirits of the earth which were born upon the earth, on the earth shall be their dwelling. And the spirits of the giants afflict, oppress, destroy, attack, do battle, and work destruction on the earth, and cause trouble: they take no food, but nevertheless,hunger and thirst, and cause offences. And these spirits shall rise up against the children of men and against the women, because they have proceeded from them." '1
6 From the days of the slaughter and destruction and death of the giants, from the souls of whose flesh the spirits, having gone forth, shall destroy without incurring judgement -thus shall they destroy until the day of the consummation, the great judgement in which the age shall be,consummated, over the Watchers and the godless, yea, shall be wholly consummated.' And now as to the watchers who have sent thee to intercede for them, who had been aforetime in heaven, (say,to them): 'You have been in heaven, but all the mysteries had not yet been revealed to you, and you knew worthless ones, and these in the hardness of your hearts you have made known to the women, and through these mysteries women and men work much evil on earth.,Say to them therefore: ' You have no peace.'" '1
7 And they took and brought me to a place in which those who were there were like flaming fire,,and, when they wished, they appeared as men. And they brought me to the place of darkness, and to a mountain the point of whose summit reached to heaven. And I saw the places of the luminaries and the treasuries of the stars and of the thunder and in the uttermost depths, where were,a fiery bow and arrows and their quiver, and a fiery sword and all the lightnings. And they took,me to the living waters, and to the fire of the west, which receives every setting of the sun. And I came to a river of fire in which the fire flows like water and discharges itself into the great sea towards,the west. I saw the great rivers and came to the great river and to the great darkness, and went,to the place where no flesh walks. I saw the mountains of the darkness of winter and the place",whence all the waters of the deep flow. I saw the mouths of all the rivers of the earth and the mouth of the deep." 1
8 I saw the treasuries of all the winds: I saw how He had furnished with them the whole creation",and the firm foundations of the earth. And I saw the corner-stone of the earth: I saw the four",winds which bear the earth and the firmament of the heaven. And I saw how the winds stretch out the vaults of heaven, and have their station between heaven and earth: these are the pillars,of the heaven. I saw the winds of heaven which turn and bring the circumference of the sun and",all the stars to their setting. I saw the winds on the earth carrying the clouds: I saw the paths",of the angels. I saw at the end of the earth the firmament of the heaven above. And I proceeded and saw a place which burns day and night, where there are seven mountains of magnificent stones,,three towards the east, and three towards the south. And as for those towards the east, was of coloured stone, and one of pearl, and one of jacinth, and those towards the south of red stone.,But the middle one reached to heaven like the throne of God, of alabaster, and the summit of the,throne was of sapphire. And I saw a flaming fire. And beyond these mountains Is a region the end of the great earth: there the heavens were completed. And I saw a deep abyss, with columns of heavenly fire, and among them I saw columns of fire fall, which were beyond measure alike towards,the height and towards the depth. And beyond that abyss I saw a place which had no firmament of the heaven above, and no firmly founded earth beneath it: there was no water upon it, and no,birds, but it was a waste and horrible place. I saw there seven stars like great burning mountains,,and to me, when I inquired regarding them, The angel said: \'This place is the end of heaven and earth: this has become a prison for the stars and the host of heaven. And the stars which roll over the fire are they which have transgressed the commandment of the Lord in the beginning of,their rising, because they did not come forth at their appointed times. And He was wroth with them, and bound them till the time when their guilt should be consummated (even) for ten thousand years.\' 1
9 And Uriel said to me: \'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in,which they shall be judged till they are made an end of. And the women also of the angels who",went astray shall become sirens.\' And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen.
20 And these are the names of the holy angels who watch. Uriel, one of the holy angels, who is,over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men.,Raguel, one of the holy angels who takes vengeance on the world of the luminaries. Michael, one,of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael,,one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy,angels, who is over Paradise and the serpents and the Cherubim. Remiel, one of the holy angels, whom God set over those who rise.
21 And I proceeded to where things were chaotic. And I saw there something horrible: I saw neither",a heaven above nor a firmly founded earth, but a place chaotic and horrible. And there I saw,seven stars of the heaven bound together in it, like great mountains and burning with fire. Then,I said: \'For what sin are they bound, and on what account have they been cast in hither\' Then said Uriel, one of the holy angels, who was with me, and was chief over them, and said: \'Enoch, why,dost thou ask, and why art thou eager for the truth These are of the number of the stars of heaven, which have transgressed the commandment of the Lord, and are bound here till ten thousand years,,the time entailed by their sins, are consummated.\' And from thence I went to another place, which was still more horrible than the former, and I saw a horrible thing: a great fire there which burnt and blazed, and the place was cleft as far as the abyss, being full of great descending columns of,fire: neither its extent or magnitude could I see, nor could I conjecture. Then I said: \'How,fearful is the place and how terrible to look upon!\' Then Uriel answered me, one of the holy angels who was with me, and said unto me: \'Enoch, why hast thou such fear and affright\' And,I answered: \'Because of this fearful place, and because of the spectacle of the pain.\' And he said unto me: \'This place is the prison of the angels, and here they will be imprisoned for ever.\'
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2 And thence I went to another place, and he mountain and of hard rock.,And there was in it four hollow places, deep and wide and very smooth. How smooth are the hollow places and deep and dark to look at.,Then Raphael answered, one of the holy angels who was with me, and said unto me: \'These hollow places have been created for this very purpose, that the spirits of the souls of the dead should,assemble therein, yea that all the souls of the children of men should assemble here. And these places have been made to receive them till the day of their judgement and till their appointed period till the period appointed, till the great judgement (comes) upon them.\' I saw (the spirit of) a dead man making suit,,and his voice went forth to heaven and made suit. And I asked Raphael the angel who was",with me, and I said unto him: \'This spirit which maketh suit, whose is it, whose voice goeth forth and maketh suit to heaven \',And he answered me saying: \'This is the spirit which went forth from Abel, whom his brother Cain slew, and he makes his suit against him till his seed is destroyed from the face of the earth, and his seed is annihilated from amongst the seed of men.\',The I asked regarding it, and regarding all the hollow places: \'Why is one separated from the other\',And he answered me and said unto me: \'These three have been made that the spirits of the dead might be separated. And such a division has been make (for) the spirits of the righteous, in which there is the bright spring of,water. And such has been made for sinners when they die and are buried in the earth and judgement has not been executed on them in their",lifetime. Here their spirits shall be set apart in this great pain till the great day of judgement and punishment and torment of those who curse for ever and retribution for their spirits. There",He shall bind them for ever. And such a division has been made for the spirits of those who make their suit, who make disclosures concerning their destruction, when they were slain in the days,of the sinners. Such has been made for the spirits of men who were not righteous but sinners, who were complete in transgression, and of the transgressors they shall be companions: but their spirits shall not be slain in the day of judgement nor shall they be raised from thence.\',The I blessed the Lord of glory and said: \'Blessed be my Lord, the Lord of righteousness, who ruleth for ever.\'
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3 From thence I went to another place to the west of the ends of the earth. And I saw a burning",fire which ran without resting, and paused not from its course day or night but (ran) regularly. And,I asked saying: \'What is this which rests not\' Then Raguel, one of the holy angels who was with me, answered me and said unto me: \'This course of fire which thou hast seen is the fire in the west which persecutes all the luminaries of heaven.\'' "
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4 And from thence I went to another place of the earth, and he showed me a mountain range of,fire which burnt day and night. And I went beyond it and saw seven magnificent mountains all differing each from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior: three towards the east, one founded on the other, and three towards the south, one upon the other, and deep rough ravines, no one of which,joined with any other. And the seventh mountain was in the midst of these, and it excelled them,in height, resembling the seat of a throne: and fragrant trees encircled the throne. And amongst them was a tree such as I had never yet smelt, neither was any amongst them nor were others like it: it had a fragrance beyond all fragrance, and its leaves and blooms and wood wither not for ever:,and its fruit is beautiful, and its fruit n resembles the dates of a palm. Then I said: 'How beautiful is this tree, and fragrant, and its leaves are fair, and its blooms very delightful in appearance.',Then answered Michael, one of the holy and honoured angels who was with me, and was their leader." 2
5 And he said unto me: \'Enoch, why dost thou ask me regarding the fragrance of the tree,,and why dost thou wish to learn the truth\' Then I answered him saying: \'I wish to",know about everything, but especially about this tree.\' And he answered saying: \'This high mountain which thou hast seen, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit,the earth with goodness. And as for this fragrant tree no mortal is permitted to touch it till the great judgement, when He shall take vengeance on all and bring (everything) to its consummation,for ever. It shall then be given to the righteous and holy. Its fruit shall be for food to the elect: it shall be transplanted to the holy place, to the temple of the Lord, the Eternal King.,Then shall they rejoice with joy and be glad, And into the holy place shall they enter; And its fragrance shall be in their bones, And they shall live a long life on earth, Such as thy fathers lived:And in their days shall no sorrow or plague Or torment or calamity touch them.\',Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them.
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6 And I went from thence to the middle of the earth, and I saw a blessed place in which there were,trees with branches abiding and blooming of a dismembered tree. And there I saw a holy mountain,,and underneath the mountain to the east there was a stream and it flowed towards the south. And I saw towards the east another mountain higher than this, and between them a deep and narrow,ravine: in it also ran a stream underneath the mountain. And to the west thereof there was another mountain, lower than the former and of small elevation, and a ravine deep and dry between them: and another deep and dry ravine was at the extremities of the three mountains. And all the ravines were deep rand narrow, (being formed) of hard rock, and trees were not planted upon,them. And I marveled at the rocks, and I marveled at the ravine, yea, I marveled very much.
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7 Then said I: \'For what object is this blessed land, which is entirely filled with trees, and this,accursed valley between\' Then Uriel, one of the holy angels who was with me, answered and said: \'This accursed valley is for those who are accursed for ever: Here shall all the accursed be gathered together who utter with their lips against the Lord unseemly words and of His glory speak hard things. Here shall they be gathered together, and here,shall be their place of judgement. In the last days there shall be upon them the spectacle of righteous judgement in the presence of the righteous for ever: here shall the merciful bless the Lord of glory, the Eternal King.,In the days of judgement over the former, they shall bless Him for the mercy in accordance with,which He has assigned them (their lot).\' Then I blessed the Lord of Glory and set forth His glory and lauded Him gloriously."
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8 And thence I went towards the east, into the midst of the mountain range of the desert, and,I saw a wilderness and it was solitary, full of trees and plants. And water gushed forth from,above. Rushing like a copious watercourse which flowed towards the north-west it caused clouds and dew to ascend on every side."
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9 And thence I went to another place in the desert, and approached to the east of this mountain,range. And there I saw aromatic trees exhaling the fragrance of frankincense and myrrh, and the trees also were similar to the almond tree.
30 And beyond these, I went afar to the east, and I saw another place, a valley (full) of water. And,therein there was a tree, the colour () of fragrant trees such as the mastic. And on the sides of those valleys I saw fragrant cinnamon. And beyond these I proceeded to the east.
31 And I saw other mountains, and amongst them were groves of trees, and there flowed forth from,them nectar, which is named sarara and galbanum. And beyond these mountains I saw another mountain to the east of the ends of the earth, whereon were aloe-trees, and all the trees were full,of stacte, being like almond-trees. And when one burnt it, it smelt sweeter than any fragrant odour.' "
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2 And after these fragrant odours, as I looked towards the north over the mountains I saw seven mountains full of choice nard and fragrant trees and cinnamon and pepper.,And thence I went over the summits of all these mountains, far towards the east of the earth, and passed above the Erythraean sea and went far from it, and passed over the angel Zotiel. And I came to the Garden of Righteousness,,I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom.,That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit,is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then,I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.'" 3
3 And from thence I went to the ends of the earth and saw there great beasts, and each differed from the other; and (I saw) birds also differing in appearance and beauty and voice, the one differing from the other. And to the east of those beasts I saw the ends of the earth whereon the heaven,rests, and the portals of the heaven open. And I saw how the stars of heaven come forth, and,I counted the portals out of which they proceed, and wrote down all their outlets, of each individual star by itself, according to their number and their names, their courses and their positions, and their,times and their months, as Uriel the holy angel who was with me showed me. He showed all things to me and wrote them down for me: also their names he wrote for me, and their laws and their companies.
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4 And from thence I went towards the north to the ends of the earth, and there I saw a great and,glorious device at the ends of the whole earth. And here I saw three portals of heaven open in the heaven: through each of them proceed north winds: when they blow there is cold, hail, frost,,snow, dew, and rain. And out of one portal they blow for good: but when they blow through the other two portals, it is with violence and affliction on the earth, and they blow with violence.
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5 And from thence I went towards the west to the ends of the earth, and saw there three portals of the heaven open such as I had seen in the east, the same number of portals, and the same number of outlets.
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6 And from thence I went to the south to the ends of the earth, and saw there three open portals,of the heaven: and thence there come dew, rain, and wind. And from thence I went to the east to the ends of the heaven, and saw here the three eastern portals of heaven open and small portals,above them. Through each of these small portals pass the stars of heaven and run their course to the west on the path which is shown to them. And as often as I saw I blessed always the Lord of Glory, and I continued to bless the Lord of Glory who has wrought great and glorious wonders, to show the greatness of His work to the angels and to spirits and to men, that they might praise His work and all His creation: that they might see the work of His might and praise the great work of His hands and bless Him for ever.
40.
9 een and whose words I have heard and written down' And he said to me: 'This first is Michael, the merciful and long-suffering: and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.'" 4
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2 Wisdom went forth to make her dwelling among the children of men, And found no dwelling-place:Wisdom returned to her place, And took her seat among the angels.
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3.1 And I saw other lightnings and the stars of heaven, and I saw how He called them all by their
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2 names and they hearkened unto Him. And I saw how they are weighed in a righteous balance according to their proportions of light: (I saw) the width of their spaces and the day of their appearing, and how their revolution produces lightning: and (I saw) their revolution according to the
4
5.1 And this is the second Parable concerning those who deny the name of the dwelling of the holy ones and the Lord of Spirits."
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2 And into the heaven they shall not ascend, And on the earth they shall not come: Such shall be the lot of the sinners Who have denied the name of the Lord of Spirits, Who are thus preserved for the day of suffering and tribulation.
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4 Then will I cause Mine Elect One to dwell among them.And I will transform the heaven and make it an eternal blessing and light"
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5 And I will transform the earth and make it a blessing:And I will cause Mine elect ones to dwell upon it: But the sinners and evil-doers shall not set foot thereon."
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6 For I have provided and satisfied with peace My righteous ones And have caused them to dwell before Me:But for the sinners there is judgement impending with Me, So that I shall destroy them from the face of the earth.
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5 All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits.
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5 And he said unto me: ' They prepare these for the kings and the mighty of this earth, that they may thereby be destroyed." 60.
6 long-suffering towards those who dwell on the earth. And when the day, and the power, and the punishment, and the judgement come, which the Lord of Spirits hath prepared for those who worship not the righteous law, and for those who deny the righteous judgement, and for those who take His name in vain-that day is prepared, for the elect a covet, but for sinners an inquisition.
60.
11 And the other angel who went with me and showed me what was hidden told me what is first and last in the heaven in the height, and beneath the earth in the depth, and at the ends of the
60.1
2 heaven, and on the foundation of the heaven. And the chambers of the winds, and how the winds are divided, and how they are weighed, and (how) the portals of the winds are reckoned, each according to the power of the wind, and the power of the lights of the moon, and according to the power that is fitting: and the divisions of the stars according to their names, and how all the division
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6.1 And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruction"
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4 The name of the first Jeqon: that is, the one who led astray all the sons of God, and brought them
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4 above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael.
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7 of death to the children of men. And from his hand they have proceeded against those who dwell"
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8 on the earth from that day and for evermore. And the fourth was named Penemue: he taught the"' "
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9 And after this judgement they shall terrify and make them to tremble because they have shown this to those who dwell on the earth.",And behold the names of those angels and these are their names: the first of them is Samjaza, the second Artaqifa, and the third Armen, the fourth Kokabel, the fifth Turael, the sixth Rumjal, the seventh Danjal, the eighth Neqael, the ninth Baraqel, the tenth Azazel, the eleventh Armaros, the twelfth Batarjal, the thirteenth Busasejal, the fourteenth Hael, the fifteenth Turel, and the sixteenth Simapesiel, the seventeenth Jetrel, the eighteenth Tumael, the nineteenth Turel,,the twentieth Rumael, the twenty-first Azazel. And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens.,The name of the first Jeqon: that is, the one who led astray all the sons of God, and brought them,down to the earth, and led them astray through the daughters of men. And the second was named Asbeel: he imparted to the holy sons of God evil counsel, and led them astray so that they defiled,their bodies with the daughters of men. And the third was named Gadreel: he it is who showed the children of men all the blows of death, and he led astray Eve, and showed the weapons of death to the sons of men the shield and the coat of mail, and the sword for battle, and all the weapons,of death to the children of men. And from his hand they have proceeded against those who dwell",on the earth from that day and for evermore. And the fourth was named Penemue: he taught the",children of men the bitter and the sweet, and he taught them all the secrets of their wisdom. And he instructed mankind in writing with ink and paper, and thereby many sinned from eternity to,eternity and until this day. For men were not created for such a purpose, to give confirmation,to their good faith with pen and ink. For men were created exactly like the angels, to the intent that they should continue pure and righteous, and death, which destroys everything, could not have taken hold of them, but through this their knowledge they are perishing, and through this power,it is consuming me. And the fifth was named Kasdeja: this is he who showed the children of men all the wicked smitings of spirits and demons, and the smitings of the embryo in the womb, that it may pass away, and the smitings of the soul the bites of the serpent, and the smitings,which befall through the noontide heat, the son of the serpent named Taba\'et. And this is the task of Kasbeel, the chief of the oath which he showed to the holy ones when he dwelt high,above in glory, and its name is Biqa. This (angel) requested Michael to show him the hidden name, that he might enunciate it in the oath, so that those might quake before that name and oath who revealed all that was in secret to the children of men. And this is the power of this oath, for it is powerful and strong, and he placed this oath Akae in the hand of Michael.,And these are the secrets of this oath . . . And they are strong through his oath: And the heaven was suspended before the world was created, And for ever.,And through it the earth was founded upon the water, And from the secret recesses of the mountains come beautiful waters, From the creation of the world and unto eternity.,And through that oath the sea was created, And as its foundation He set for it the sand against the time of (its) anger, And it dare not pass beyond it from the creation of the world unto eternity.,And through that oath are the depths made fast, And abide and stir not from their place from eternity to eternity.,And through that oath the sun and moon complete their course, And deviate not from their ordice from eternity to eternity.,And through that oath the stars complete their course, And He calls them by their names, And they answer Him from eternity to eternity.,And in like manner the spirits of the water, and of the winds, and of all zephyrs, and (their) paths,from all the quarters of the winds. And there are preserved the voices of the thunder and the light of the lightnings: and there are preserved the chambers of the hail and the chambers of the",hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.,And this oath is mighty over them And through it they are preserved and their paths are preserved, And their course is not destroyed.,And there was great joy amongst them, And they blessed and glorified and extolled Because the name of that Son of Man had been revealed unto them.,And he sat on the throne of his glory, And the sum of judgement was given unto the Son of Man, And he caused the sinners to pass away and be destroyed from off the face of the earth, And those who have led the world astray.,With chains shall they be bound, And in their assemblage-place of destruction shall they be imprisoned, And all their works vanish from the face of the earth.,And from henceforth there shall be nothing corruptible; For that Son of Man has appeared, And has seated himself on the throne of his glory, And all evil shall pass away before his face, And the word of that Son of Man shall go forthAnd be strong before the Lord of Spirits.
70.1 And it came to pass after this that his name during his lifetime was raised aloft to that Son of"
70.
2 Man and to the Lord of Spirits from amongst those who dwell on the earth. And he was raised aloft"
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2.1 The book of the courses of the luminaries of the heaven, the relations of each, according to their classes, their dominion and their seasons, according to their names and places of origin, and according to their months, which Uriel, the holy angel, who was with me, who is their guide, showed me; and he showed me all their laws exactly as they are, and how it is with regard to all the years of the world
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2.1 morning. On that day the day is longer than the night by a ninth part, and the day amounts exactly to ten parts and the night to eight parts. And the sun rises from that fourth portal, and sets in the fourth and returns to the fifth portal of the east thirty mornings, and rises from it and sets in the fifth' "
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7 And the account thereof is accurate and the recorded reckoning thereof exact; for the luminaries, and months and festivals, and years and days, has Uriel shown and revealed to me, to whom the
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3 For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee for Thou seest everything.
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3 and three with them. And those three that had last come forth grasped me by my hand and took me up, away from the generations of the earth, and raised me up to a lofty place, and showed me' "
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2 them: ' We are not able to stand before our Lord or to behold Him.' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander" 8
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3 from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen
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4 away. And when they saw it they feared and trembled at its presence, and desired to return to their
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5 folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those
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50 And one of those four went to that white bull and instructed him in a secret, without his being terrified: he was born a bull and became a man, and built for himself a great vessel and dwelt thereon;,and three bulls dwelt with him in that vessel and they were covered in. And again I raised mine eyes towards heaven and saw a lofty roof, with seven water torrents thereon, and those torrents,flowed with much water into an enclosure. And I saw again, and behold fountains were opened on the surface of that great enclosure, and that water began to swell and rise upon the surface,,and I saw that enclosure till all its surface was covered with water. And the water, the darkness, and mist increased upon it; and as I looked at the height of that water, that water had risen above the height of that enclosure, and was streaming over that enclosure, and it stood upon the earth.,And all the cattle of that enclosure were gathered together until I saw how they sank and were",swallowed up and perished in that water. But that vessel floated on the water, while all the oxen and elephants and camels and asses sank to the bottom with all the animals, so that I could no longer see them, and they were not able to escape, (but) perished and sank into the depths. And again I saw in the vision till those water torrents were removed from that high roof, and the chasms,of the earth were leveled up and other abysses were opened. Then the water began to run down into these, till the earth became visible; but that vessel settled on the earth, and the darkness,retired and light appeared. But that white bull which had become a man came out of that vessel, and the three bulls with him, and one of those three was white like that bull, and one of them was red as blood, and one black: and that white bull departed from them.,And they began to bring forth beasts of the field and birds, so that there arose different genera: lions, tigers, wolves, dogs, hyenas, wild boars, foxes, squirrels, swine, falcons, vultures, kites, eagles, and ravens; and among them was born a white bull. And they began to bite one another; but that white bull which was born amongst them begat a wild ass and a white bull with it, and the,wild asses multiplied. But that bull which was born from him begat a black wild boar and a white",sheep; and the former begat many boars, but that sheep begat twelve sheep. And when those twelve sheep had grown, they gave up one of them to the asses, and those asses again gave up that sheep to the wolves, and that sheep grew up among the wolves. And the Lord brought the eleven sheep to live with it and to pasture with it among the wolves: and they multiplied and became many flocks of sheep. And the wolves began to fear them, and they oppressed them until they destroyed their little ones, and they cast their young into a river of much water: but those sheep began to,cry aloud on account of their little ones, and to complain unto their Lord. And a sheep which had been saved from the wolves fled and escaped to the wild asses; and I saw the sheep how they lamented and cried, and besought their Lord with all their might, till that Lord of the sheep descended at the voice of the sheep from a lofty abode, and came to them and pastured them. And He called that sheep which had escaped the wolves, and spake with it concerning the wolves that it should,admonish them not to touch the sheep. And the sheep went to the wolves according to the word of the Lord, and another sheep met it and went with it, and the two went and entered together into the assembly of those wolves, and spake with them and admonished them not to touch the,sheep from henceforth. And thereupon I saw the wolves, and how they oppressed the sheep,exceedingly with all their power; and the sheep cried aloud. And the Lord came to the sheep and they began to smite those wolves: and the wolves began to make lamentation; but the sheep became",quiet and forthwith ceased to cry out. And I saw the sheep till they departed from amongst the wolves; but the eyes of the wolves were blinded, and those wolves departed in pursuit of the sheep,with all their power. And the Lord of the sheep went with them, as their leader, and all His sheep,followed Him: and his face was dazzling and glorious and terrible to behold. But the wolves",began to pursue those sheep till they reached a sea of water. And that sea was divided, and the water stood on this side and on that before their face, and their Lord led them and placed Himself between,them and the wolves. And as those wolves did not yet see the sheep, they proceeded into the midst of that sea, and the wolves followed the sheep, and those wolves ran after them into that sea.,And when they saw the Lord of the sheep, they turned to flee before His face, but that sea gathered itself together, and became as it had been created, and the water swelled and rose till it covered,those wolves. And I saw till all the wolves who pursued those sheep perished and were drowned.",But the sheep escaped from that water and went forth into a wilderness, where there was no water and no grass; and they began to open their eyes and to see; and I saw the Lord of the sheep,pasturing them and giving them water and grass, and that sheep going and leading them. And that,sheep ascended to the summit of that lofty rock, and the Lord of the sheep sent it to them. And after that I saw the Lord of the sheep who stood before them, and His appearance was great and,terrible and majestic, and all those sheep saw Him and were afraid before His face. And they all feared and trembled because of Him, and they cried to that sheep with them which was amongst,them: \' We are not able to stand before our Lord or to behold Him.\' And that sheep which led them again ascended to the summit of that rock, but the sheep began to be blinded and to wander,from the way which he had showed them, but that sheep wot not thereof. And the Lord of the sheep was wrathful exceedingly against them, and that sheep discovered it, and went down from the summit of the rock, and came to the sheep, and found the greatest part of them blinded and fallen,away. And when they saw it they feared and trembled at its presence, and desired to return to their,folds. And that sheep took other sheep with it, and came to those sheep which had fallen away, and began to slay them; and the sheep feared its presence, and thus that sheep brought back those,sheep that had fallen away, and they returned to their folds. And I saw in this vision till that sheep became a man and built a house for the Lord of the sheep, and placed all the sheep in that house.,And I saw till this sheep which had met that sheep which led them fell asleep: and I saw till all the great sheep perished and little ones arose in their place, and they came to a pasture, and,approached a stream of water. Then that sheep, their leader which had become a man, withdrew,from them and fell asleep, and all the sheep sought it and cried over it with a great crying. And I saw till they left off crying for that sheep and crossed that stream of water, and there arose the two sheep as leaders in the place of those which had led them and fallen asleep (lit. \' had fallen asleep and led,them \'). And I saw till the sheep came to a goodly place, and a pleasant and glorious land, and I saw till those sheep were satisfied; and that house stood amongst them in the pleasant land.,And sometimes their eyes were opened, and sometimes blinded, till another sheep arose and led them and brought them all back, and their eyes were opened.,And the dogs and the foxes and the wild boars began to devour those sheep till the Lord of the sheep raised up another sheep a ram from their",midst, which led them. And that ram began to butt on either side those dogs, foxes, and wild,boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself,unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that",ram which had forsaken its glory. And it went to it and spake to it alone, and raised it to being a ram, and made it the prince and leader of the sheep; but during all these things those dogs,oppressed the sheep. And the first ram pursued that second ram, and that second ram arose and fled before it; and I saw till those dogs pulled,down the first ram. And that second ram arose",and led the little sheep. And those sheep grew and multiplied; but all the dogs, and foxes, and wild boars feared and fled before it, and that ram butted and killed the wild beasts, and those wild beasts had no longer any power among the,sheep and robbed them no more of ought. And that ram begat many sheep and fell asleep; and a little sheep became ram in its stead, and became prince and leader of those sheep.,And that house became great and broad, and it was built for those sheep: (and) a tower lofty and great was built on the house for the Lord of the sheep, and that house was low, but the tower was elevated and lofty, and the Lord of the sheep stood on that tower and they offered a full table before Him.,And again I saw those sheep that they again erred and went many ways, and forsook that their house, and the Lord of the sheep called some from amongst the sheep and sent them to the sheep,,but the sheep began to slay them. And one of them was saved and was not slain, and it sped away and cried aloud over the sheep; and they sought to slay it, but the Lord of the sheep saved it from,the sheep, and brought it up to me, and caused it to dwell there. And many other sheep He sent to those sheep to testify unto them and lament over them. And after that I saw that when they forsook the house of the Lord and His tower they fell away entirely, and their eyes were blinded; and I saw the Lord of the sheep how He wrought much slaughter amongst them in their herds until,those sheep invited that slaughter and betrayed His place. And He gave them over into the hands of the lions and tigers, and wolves and hyenas, and into the hand of the foxes, and to all the wild,beasts, and those wild beasts began to tear in pieces those sheep. And I saw that He forsook that their house and their tower and gave them all into the hand of the lions, to tear and devour them,,into the hand of all the wild beasts. And I began to cry aloud with all my power, and to appeal to the Lord of the sheep, and to represent to Him in regard to the sheep that they were devoured,by all the wild beasts. But He remained unmoved, though He saw it, and rejoiced that they were devoured and swallowed and robbed, and left them to be devoured in the hand of all the beasts.,And He called seventy shepherds, and cast those sheep to them that they might pasture them, and He spake to the shepherds and their companions: \' Let each individual of you pasture the sheep,henceforward, and everything that I shall command you that do ye. And I will deliver them over unto you duly numbered, and tell you which of them are to be destroyed-and them destroy ye.\' And,He gave over unto them those sheep. And He called another and spake unto him: \' Observe and mark everything that the shepherds will do to those sheep; for they will destroy more of them than",I have commanded them. And every excess and the destruction which will be wrought through the shepherds, record (namely) how many they destroy according to my command, and how many according to their own caprice: record against every individual shepherd all the destruction he,effects. And read out before me by number how many they destroy, and how many they deliver over for destruction, that I may have this as a testimony against them, and know every deed of the shepherds, that I may comprehend and see what they do, whether or not they abide by my,command which I have commanded them. But they shall not know it, and thou shalt not declare it to them, nor admonish them, but only record against each individual all the destruction which,the shepherds effect each in his time and lay it all before me.\' And I saw till those shepherds pastured in their season, and they began to slay and to destroy more than they were bidden, and they delivered,those sheep into the hand of the lions. And the lions and tigers eat and devoured the greater part of those sheep, and the wild boars eat along with them; and they burnt that tower and demolished,that house. And I became exceedingly sorrowful over that tower because that house of the sheep was demolished, and afterwards I was unable to see if those sheep entered that house.,And the shepherds and their associates delivered over those sheep to all the wild beasts, to devour them, and each one of them received in his time a definite number: it was written by the other,in a book how many each one of them destroyed of them. And each one slew and destroyed many",more than was prescribed; and I began to weep and lament on account of those sheep. And thus in the vision I saw that one who wrote, how he wrote down every one that was destroyed by those shepherds, day by day, and carried up and laid down and showed actually the whole book to the Lord of the sheep-(even) everything that they had done, and all that each one of them had made,away with, and all that they had given over to destruction. And the book was read before the Lord of the sheep, and He took the book from his hand and read it and sealed it and laid it down.,And forthwith I saw how the shepherds pastured for twelve hours, and behold three of those sheep turned back and came and entered and began to build up all that had fallen down of that,house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.,And as touching all this the eyes of those sheep were blinded so that they saw not, and (the eyes of) their shepherds likewise; and they delivered them in large numbers to their shepherds for,destruction, and they trampled the sheep with their feet and devoured them. And the Lord of the sheep remained unmoved till all the sheep were dispersed over the field and mingled with them (i.e. the,beasts), and they (i.e. the shepherds) did not save them out of the hand of the beasts. And this one who wrote the book carried it up, and showed it and read it before the Lord of the sheep, and implored Him on their account, and besought Him on their account as he showed Him all the doings,of the shepherds, and gave testimony before Him against all the shepherds. And he took the actual book and laid it down beside Him and departed.
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3 house; but the wild boars tried to hinder them, but they were not able. And they began again to build as before, and they reared up that tower, and it was named the high tower; and they began again to place a table before the tower, but all the bread on it was polluted and not pure.' "
90.
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8 birds of the air feared him and made petition to him all the time. And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep' "
91.1 And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.'"
91.1 And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.
91.
11 And now, my son Methuselah, call to me all thy brothers And gather together to me all the sons of thy mother; For the word calls me, And the spirit is poured out upon me, That I may show you everything That shall befall you for ever.\',And there upon Methuselah went and summoned to him all his brothers and assembled his relatives.",And he spake unto all the children of righteousness and said:",Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:,Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion.,For I know that violence must increase on the earth, And a great chastisement be executed on the earth, And all unrighteousness come to an end:Yea, it shall be cut off from its roots, And its whole structure be destroyed.,And unrighteousness shall again be consummated on the earth, And all the deeds of unrighteousness and of violence And transgression shall prevail in a twofold degree.,And when sin and unrighteousness and blasphemy And violence in all kinds of deeds increase, And apostasy and transgression and uncleanness increase,A great chastisement shall come from heaven upon all these, And the holy Lord will come forth with wrath and chastisement To execute judgement on earth.,In those days violence shall be cut off from its roots, And the roots of unrighteousness together with deceit, And they shall be destroyed from under heaven.,And all the idols of the heathen shall be abandoned, And the temples burned with fire, And they shall remove them from the whole earth,And they (i.e. the heathen) shall be cast into the judgement of fire, And shall perish in wrath and in grievous judgement for ever.,And the righteous shall arise from their sleep, And wisdom shall arise and be given unto them.,after that the roots of unrighteousness shall be cut off, and the sinners shall be destroyed by the sword . . . shall be cut off from the blasphemers in every place, and those who plan violence and those who commit blasphemy shall perish by the sword.,And now I tell you, my sons, and show you The paths of righteousness and the paths of violence. Yea, I will show them to you again That ye may know what will come to pass.,And now, hearken unto me, my sons, And walk in the paths of righteousness, And walk not in the paths of violence; For all who walk in the paths of unrighteousness shall perish for ever.\',And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.,And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,,And all mankind shall look to the path of uprightness.",And after that, in the ninth week, the righteous judgement shall be revealed to the whole world, b And all the works of the godless shall vanish from all the earth, c And the world shall be written down for destruction.,And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.,And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.,And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
91.
11 Hear,ye sons of Enoch, all the words of your father, And hearken aright to the voice of my mouth; For I exhort you and say unto you, beloved:
91.1
2 And after that there shall be another, the eighth week, that of righteousness, And a sword shall be given to it that a righteous judgement may be executed on the oppressors, And sinners shall be delivered into the hands of the righteous.
91.1
3 And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore,
91.1
5 And after this, in the tenth week in the seventh part, There shall be the great eternal judgement, In which He will execute vengeance amongst the angels.
91.1
6 And the first heaven shall depart and pass away, And a new heaven shall appear, And all the powers of the heavens shall give sevenfold light.
91.1
7 And after that there will be many weeks without number for ever, And all shall be in goodness and righteousness, And sin shall no more be mentioned for ever.
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2.1 The book written by Enoch-Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth for all my children who shall dwell on the earth. And for the future generations who shall observe uprightness and peace.
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2 Let not your spirit be troubled on account of the times; For the Holy and Great One has appointed days for all things."
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3 And the righteous one shall arise from sleep, Shall arise and walk in the paths of righteousness, And all his path and conversation shall be in eternal goodness and grace.
9
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4 He will be gracious to the righteous and give him eternal uprightness, And He will give him power so that he shall be (endowed) with goodness and righteousness. And he shall walk in eternal light.
9
2.
5 And sin shall perish in darkness for ever, And shall no more be seen from that day for evermore.
9
3.1 And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.
9
3.
2 And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest ' "
9
3.
3 And Enoch began to recount from the books and said: ' I was born the seventh in the first week, While judgement and righteousness still endured." 9
3.
4 And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.
9
3.
6 And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.
9
3.
7 And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.
9
3.
8 And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.
9
3.
9 And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.
9
3.
10 And after that Enoch both gave and began to recount from the books. And Enoch said:",Concerning the children of righteousness and concerning the elect of the world, And concerning the plant of uprightness, I will speak these things, Yea, I Enoch will declare (them) unto you, my sons:According to that which appeared to me in the heavenly vision, And which I have known through the word of the holy angels, And have learnt from the heavenly tablets.\',And Enoch began to recount from the books and said: \' I was born the seventh in the first week, While judgement and righteousness still endured.,And after me there shall arise in the second week great wickedness, And deceit shall have sprung up; And in it there shall be the first end.And in it a man shall be saved; And after it is ended unrighteousness shall grow up, And a law shall be made for the sinners.And after that in the third week at its close A man shall be elected as the plant of righteous judgement, And his posterity shall become the plant of righteousness for evermore.,And after that in the fourth week, at its close, Visions of the holy and righteous shall be seen, And a law for all generations and an enclosure shall be made for them.,And after that in the fifth week, at its close, The house of glory and dominion shall be built for ever.,And after that in the sixth week all who live in it shall be blinded, And the hearts of all of them shall godlessly forsake wisdom.And in it a man shall ascend; And at its close the house of dominion shall be burnt with fire, And the whole race of the chosen root shall be dispersed.,And after that in the seventh week shall an apostate generation arise, And many shall be its deeds, And all its deeds shall be apostate.,And at its close shall be elected The elect righteous of the eternal plant of righteousness, To receive sevenfold instruction concerning all His creation.,For who is there of all the children of men that is able to hear the voice of the Holy One without being troubled And who can think His thoughts and who is there that can behold all the works",of heaven And how should there be one who could behold the heaven, and who is there that could understand the things of heaven and see a soul or a spirit and could tell thereof, or ascend and see,all their ends and think them or do like them And who is there of all men that could know what is the breadth and the length of the earth, and to whom has been shown the measure of all of them,Or is there any one who could discern the length of the heaven and how great is its height, and upon what it is founded, and how great is the number of the stars, and where all the luminaries rest
9
4.1 And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish.
9
4.1 Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction.
9
4.
2 And to certain men of a generation shall the paths of violence and of death be revealed, And they shall hold themselves afar from them, And shall not follow them.
9
4.
3 And now I say unto you the righteous: Walk not in the paths of wickedness, nor in the paths of death, And draw not nigh to them, lest ye be destroyed.
9
4.
4 But seek and choose for yourselves righteousness and an elect life, And walk in the paths of peace, And ye shall live and prosper.
9
4.
5 And hold fast my words in the thoughts of your hearts, And suffer them not to be effaced from your hearts;For I know that sinners will tempt men to evilly-entreat wisdom, So that no place may be found for her, And no manner of temptation may minish.
9
4.
7 Woe to those who build their houses with sin; For from all their foundations shall they be overthrown, And by the sword shall they fall. And those who acquire gold and silver in judgement suddenly shall perish.' "
9
7.
3 What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteou
9
7.
7 Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.' "
9
7.
8 Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired." 9
7.
9 And now let us do what we purposed: For we have gathered silver,
9
7.
10 Believe, ye righteous, that the sinners will become a shame And perish in the day of unrighteousness.,Be it known unto you (ye sinners) that the Most High is mindful of your destruction, And the angels of heaven rejoice over your destruction.,What will ye do, ye sinners, And whither will ye flee on that day of judgement, When ye hear the voice of the prayer of the righteous,Yea, ye shall fare like unto them, Against whom this word shall be a testimony: ' Ye have been companions of sinners.,And in those days the prayer of the righteous shall reach unto the Lord, And for you the days of your judgement shall come.,And all the words of your unrighteousness shall be read out before the Great Holy One, And your faces shall be covered with shame, And He will reject every work which is grounded on unrighteousness.,Woe to you, ye sinners, who live on the mid ocean and on the dry land, Whose remembrance is evil against you.,Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired.,And now let us do what we purposed: For we have gathered silver,,And many are the husbandmen in our houses.,And our granaries are (brim) full as with water,,Yea and like water your lies shall flow away; For your riches shall not abide But speedily ascend from you;For ye have acquired it all in unrighteousness, And ye shall be given over to a great curse." 9
8.1 And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth.
9
8.1 and so good hap shall not be your portion. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits.
9
8.
2 For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.
9
8.
6 I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.
9
8.
6 neighbour. Therefore they shall have no peace but die a sudden death."
9
8.
9 Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise,
9
8.
10 And now I swear unto you, to the wise and to the foolish, For ye shall have manifold experiences on the earth.,For ye men shall put on more adornments than a woman, And coloured garments more than a virgin: In royalty and in grandeur and in power, And in silver and in gold and in purple, And in splendour and in food they shall be poured out as water.,Therefore they shall be wanting in doctrine and wisdom, And they shall perish thereby together with their possessions; And with all their glory and their splendour, And in shame and in slaughter and in great destitution, Their spirits shall be cast into the furnace of fire.,I have sworn unto you, ye sinners, as a mountain has not become a slave, And a hill does not become the handmaid of a woman, Even so sin has not been sent upon the earth, But man of himself has created it, And under a great curse shall they fall who commit it.,And barrenness has not been given to the woman, But on account of the deeds of her own hands she dies without children.,I have sworn unto you, ye sinners, by the Holy Great One, That all your evil deeds are revealed in the heavens, And that none of your deeds of oppression are covered and hidden.,And do not think in your spirit nor say in your heart that ye do not know and that ye do not see",that every sin is every day recorded in heaven in the presence of the Most High. From henceforth ye know that all your oppression wherewith ye oppress is written down every day till the day of your judgement.",Woe to you, ye fools, for through your folly shall ye perish: and ye transgress against the wise,,and so good hap shall not be your portion. And now, know ye that ye are prepared for the day of destruction: wherefore do not hope to live, ye sinners, but ye shall depart and die; for ye know no ransom; for ye are prepared for the day of the great judgement, for the day of tribulation and great shame for your spirits.,Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.,Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut,off your necks and slay you, and have no mercy upon you. Woe to you who rejoice in the tribulation of the righteous; for no grave shall be dug for you. Woe to you who set at nought the words of,the righteous; for ye shall have no hope of life. Woe to you who write down lying and godless words; for they write down their lies that men may hear them and act godlessly towards (their)",neighbour. Therefore they shall have no peace but die a sudden death."
9
8.
11 Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace.
9
8.1
2 Woe to you who love the deeds of unrighteousness: wherefore do ye hope for good hap unto yourselves know that ye shall be delivered into the hands of the righteous, and they shall cut
9
9.1 But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved.
9
9.1 Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours.
9
9.
2 Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth.
9
9.
3 In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.
9
9.
6 Woe to you who work godlessness, And glory in lying and extol them: Ye shall perish, and no happy life shall be yours.,Woe to them who pervert the words of uprightness, And transgress the eternal law, And transform themselves into what they were not into sinners: They shall be trodden under foot upon the earth.,In those days make ready, ye righteous, to raise your prayers as a memorial, And place them as a testimony before the angels, That they may place the sin of the sinners for a memorial before the Most High.,In those days the nations shall be stirred up, And the families of the nations shall arise on the day of destruction.,And in those days the destitute shall go forth and carry off their children, And they shall abandon them, so that their children shall perish through them: Yea, they shall abandon their children (that are still) sucklings, and not return to them, And shall have no pity on their beloved ones.,And again I swear to you, ye sinners, that sin is prepared for a day of unceasing bloodshed. And they who worship stones, and grave images of gold and silver and wood (and stone) and clay, and those who worship impure spirits and demons, and all kinds of idols not according to knowledge, shall get no manner of help from them.,And they shall become godless by reason of the folly of their hearts, And their eyes shall be blinded through the fear of their hearts And through visions in their dreams.,Through these they shall become godless and fearful; For they shall have wrought all their work in a lie, And shall have worshiped a stone: Therefore in an instant shall they perish.,But in those days blessed are all they who accept the words of wisdom, and understand them, And observe the paths of the Most High, and walk in the path of His righteousness, And become not godless with the godless; For they shall be saved.,Woe to you who spread evil to your neighbours; For you shall be slain in Sheol.",Woe to you who make deceitful and false measures, And (to them) who cause bitterness on the earth; For they shall thereby be utterly consumed.,Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.,Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest.",Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.,For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins.'
9
9.
11 Woe to you who spread evil to your neighbours; For you shall be slain in Sheol."
9
9.1
3 Woe to you who build your houses through the grievous toil of others, And all their building materials are the bricks and stones of sin; I tell you ye shall have no peace.
9
9.1
4 Woe to them who reject the measure and eternal heritage of their fathers And whose souls follow after idols; For they shall have no rest."
9
9.1
5 Woe to them who work unrighteousness and help oppression, And slay their neighbours until the day of the great judgement.
9
9.1
6 For He shall cast down your glory, And bring affliction on your hearts, And shall arouse His fierce indignation And destroy you all with the sword; And all the holy and righteous shall remember your sins.
100.
2 For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another." 100.
5 And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.
100.
6 And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.
100.
7 Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.
100.
8 Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.
100.
9 Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.
100.
10 And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons\' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.' "
101.1 Observe the heaven, ye children of heaven, and every work of the Most High, and fear ye Him
101.
2 and work no evil in His presence. If He closes the windows of heaven, and withholds the rain and
101.
3 the dew from descending on the earth on your account, what will ye do then And if He sends His anger upon you because of your deeds, ye cannot petition Him; for ye spake proud and insolent
101.
4 words against His righteousness: therefore ye shall have no peace. And see ye not the sailors of the ships, how their ships are tossed to and fro by the waves, and are shaken by the winds, and are
101.
5 in sore trouble And therefore do they fear because all their goodly possessions go upon the sea with them, and they have evil forebodings of heart that the sea will swallow them and they will
101.
6 perish therein. Are not the entire sea and all its waters, and all its movements, the work of the Most
101.
7 High, and has He not set limits to its doings, and confined it throughout by the sand And at His reproof it is afraid and dries up, and all its fish die and all that is in it; But ye sinners that are
101.
8 on the earth fear Him not. Has He not made the heaven and the earth, and all that is therein Who has given understanding and wisdom to everything that moves on the earth and in the sea.
101.
9 Do not the sailors of the ships fear the sea Yet sinners fear not the Most High."
10
2.
3 And all the angels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake; And ye sinners shall be cursed for ever, And ye shall have no peace.
10
2.
4 Fear ye not, ye souls of the righteous, And be hopeful ye that have died in righteousness.
10
2.
5 And grieve not if your soul into Sheol has descended in grief, And that in your life your body fared not according to your goodness, But wait for the day of the judgement of sinners And for the day of cursing and chastisement.' "
10
2.
6 And yet when ye die the sinners speak over you: ' As we die, so die the righteous, And what benefit do they reap for their deed" 10
2.
9 I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and
10
3.1 And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day.
10
3.1 Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and
10
3.
2 Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:
10
3.
3 That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.
10
3.
4 And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.' "
10
3.
5 Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: ' Blessed are the sinners: they have seen all their days." 10
3.
6 And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.
10
3.
7 Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation.
10
3.
8 And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.' "
10
3.
9 Say not in regard to the righteous and good who are in life: ' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small." 10
3.
10 Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and,Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:,That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living.,And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely.,Woe to you, ye sinners, when ye have died, If ye die in the wealth of your sins, And those who are like you say regarding you: \' Blessed are the sinners: they have seen all their days.,And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life.,Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation.,And into darkness and chains and a burning flame where there is grievous judgement shall your spirits enter; And the great judgement shall be for all the generations of the world. Woe to you, for ye shall have no peace.,Say not in regard to the righteous and good who are in life: \' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small.,And we have been destroyed and have not found any to help us even with a word: We have been tortured and destroyed, and not hoped to see life from day to day.,We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us.,They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not.",We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them.,And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.,And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.
10
3.
11 We hoped to be the head and have become the tail: We have toiled laboriously and had no satisfaction in our toil; And we have become the food of the sinners and the unrighteous, And they have laid their yoke heavily upon us.
10
3.1
2 They have had dominion over us that hated us and smote us; And to those that hated us we have bowed our necks But they pitied us not."
10
3.1
3 We desired to get away from them that we might escape and be at rest, But found no place whereunto we should flee and be safe from them.
10
3.1
4 And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice.
10
3.1
5 And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.
10
4.1 I swear unto you, that in heaven the angels remember you for good before the glory of the Great
10
4.1 idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning
10
4.
3 ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the
10
4.
6 judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,
10
4.
7 but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless"
10
4.
9 day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your
10
4.
10 I swear unto you, that in heaven the angels remember you for good before the glory of the Great,One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven,,ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the,rulers, and on all who helped those who plundered you. Be hopeful, and cast not away your hopes for ye shall have great joy as the angels of heaven. What shall ye be obliged to do Ye shall not have to hide on the day of the great judgement and ye shall not be found as sinners, and the eternal,judgement shall be far from you for all the generations of the world. And now fear not, ye righteous, when ye see the sinners growing strong and prospering in their ways: be not companions with them,,but keep afar from their violence; for ye shall become companions of the hosts of heaven. And, although ye sinners say: \' All our sins shall not be searched out and be written down, nevertheless",they shall write down all your sins every day. And now I show unto you that light and darkness,,day and night, see all your sins. Be not godless in your hearts, and lie not and alter not the words of uprightness, nor charge with lying the words of the Holy Great One, nor take account of your,idols; for all your lying and all your godlessness issue not in righteousness but in great sin. And now I know this mystery, that sinners will alter and pervert the words of righteousness in many ways, and will speak wicked words, and lie, and practice great deceits, and write books concerning,their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified,concerning them. Then, I know another mystery, that books will be given to the righteous and the,wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.\'
10
4.
11 their words. But when they write down truthfully all my words in their languages, and do not change or minish ought from my words but write them all down truthfully -all that I first testified
10
4.1
2 concerning them. Then, I know another mystery, that books will be given to the righteous and the' "
10
4.1
3 wise to become a cause of joy and uprightness and much wisdom. And to them shall the books be given, and they shall believe in them and rejoice over them, and then shall all the righteous who have learnt therefrom all the paths of uprightness be recompensed.'" 10
5.1 In those days the Lord bade (them) to summon and testify to the children of earth concerning their wisdom: Show (it) unto them; for ye are their guides, and a recompense over the whole earth.
10
5.
2 For I and My son will be united with them for ever in the paths of uprightness in their lives; and ye shall have peace: rejoice, ye children of uprightness. Amen.Fragment of the Book of Noah ' None |
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42. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Law, biblical and creation • cosmos, creation of
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 91; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 356
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43. Anon., Jubilees, 1.29, 2.1-2.33, 3.8-3.14, 4.5, 5.13, 8.19, 11.17, 12.2, 12.4, 12.19-12.20, 15.25, 15.30, 22.18, 22.22, 31.32, 32.21, 33.10, 36.7, 50.12 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Angels, Involvement in Creation • Blueprint of creation • Covenant, covenantal, Creation, beginning of, narrative of • Creation • Creation, • Creation, Adam, of • Creation, Animals, of • Creation, As project • Creation, Eve, of • Creation, creator • Creation, story of • Day, of the New Creation • Ethnic boundary making model, contraction • Ethnic boundary making model, equalization • Ethnic boundary making model, nation-building • Ethnic boundary making model, normative inversion • God, Father of the whole creation, as • Gods time, biblical account of creation, Septuagints mistranslation of timing of • Idols, Making/Fashioning of • New Creation • Septuagint, deliberate mistranslation of timing of creation • creation • creation, Septuagints deliberate mistranslation of timing of • creation, abyss of • creation, act of • creation, language • creation, new • creation, theology • creator, creation • midrash, creation (development) of
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 90, 91, 92, 102; Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 33, 34, 35, 36, 39; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 119, 120; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 145; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 171, 177, 180, 181, 318; Gera (2014), Judith, 206; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 23; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 27; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 138; Levison (2009), Filled with the Spirit, 209, 213; Levison (2023), The Greek Life of Adam and Eve. 199, 335, 489, 624, 625, 750, 993; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 43, 45, 155, 156; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76, 88; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 63, 68, 146; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 374; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 212; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 97; Stuckenbruck (2007), 1 Enoch 91-108, 84, 106, 139, 149, 150, 398, 399, 407; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 116; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 139, 143
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1.29 and let not the spirit of Beliar rule over them to accuse them before Thee, and to ensnare them from all the paths of righteousness, so that they may perish from before Thy face.
2.1 And the angel of the presence spake to Moses according to the word of the Lord, saying: 2.2 Write the complete history of the creation, how in six days the Lord God finished all His works and all that He created, and kept Sabbath on the seventh day and hallowed it for all ages, and appointed it as a sign for all His works. 2.3 For on the first day He created the heavens which are above and the earth and the waters and all the spirits which serve before Him 2.4 --the angels of the presence, and the angels of sanctification, and the angels of the spirit of fire and the angels of the spirit of the winds, and the angels of the spirit of the clouds, 2.5 and of darkness, and of snow and of hail and of hoar frost, and the angels of the voices and of the thunder and of the lightning, and the angels of the spirits of cold and of heat, and of winter and of spring and of autumn and of summer, 2.6 and of all the spirits of His creatures which are in the heavens and on the earth, (He created) the abysses and the darkness, eventide (and night), and the light, dawn and day, which He hath prepared in the knowledge of His heart. 2.7 And thereupon we saw His works, and praised Him, and lauded before Him on account of all His works; for seven great works did He create on the first day. 2.8 And on the second day He created the firmament in the midst of the waters, and the waters were divided on that day--half of them went up above and half of them went down below the firmament (that was) in the midst over the face of the whole earth. 2.9 And this was the only work (God) created on the second day.
2.10 And on the third day He commanded the waters to pass from off the face of the whole earth into one place, and the dry land to appear.
2.11 And the waters did so as He commanded them, and they retired from off the face of the earth into one place outside of this firmament, and the dry land appeared.
2.12 And on that day He created for them all the seas according to their separate gathering-places, and all the rivers, and the gatherings of the waters in the mountains and on all the earth,
2.13 and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden, and all (plants after their kind).
2.14 These four great works God created on the third day.
2.15 And on the fourth day He created the sun and the moon and the stars, and set them in the firmament of the heaven, to give light upon all the earth,
2.16 and to rule over the day and the night, and divide the light from the darkness.
2.17 And God appointed the sun to be a great sign on the earth for days and for sabbaths and for months and for feasts and for years and for sabbaths of years and for jubilees and for all seasons of the years.
2.18 And it divideth the light from the darkness and for prosperity, that all things may prosper which shoot and grow on the earth.
2.19 These three kinds He made on the fourth day. 2.20 And on the fifth day He created great sea monsters in the depths of the waters, for these were the first things of flesh that were created by His hands, the fish and everything that moves in the waters, and everything that flies, the birds and all their kind. 2.21 And the sun rose above them to prosper (them), and above everything that was on the earth, everything that shoots out of the earth, and all fruit-bearing trees, and all flesh. 2.22 These three kinds He created on the fifth day. 2.23 And on the sixth day He created all the animals of the earth, and all cattle, and everything that moves on the earth. 2.24 And after all this He created man, a man and a woman created He them, 2.25 and gave him dominion over all that is upon the earth, and in the seas, and over everything that flies, and over beasts and over cattle, and over everything that moves on the earth, and over the whole earth, and over all this He gave him dominion. 2.26 And these four kinds He created on the sixth day.r And there were altogether two and twenty kinds. 2.27 And He finished all His work on the sixth day--all that is in the heavens and on the earth, and in the seas and in the abysses, and in the light and in the darkness, and in everything. 2.28 And He gave us a great sign, the Sabbath day, that we should work six days, but keep Sabbath on the seventh day from all work.rAnd all the angels of the presence, and all the angels of sanctification, 2.29 these two great classes--He hath hidden us to keep the Sabbath with Him in heaven and on earth. 2.30 And He said unto us: "Behold, I will separate unto Myself a people from among all the peoples, and these will keep the Sabbath day, 2.31 and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. 2.32 And I have chosen the seed of Jacob from amongst all that I have seen, and have written him down as My firstborn son, and have sanctified him unto Myself for ever and ever; 2.33 and I will teach them the Sabbath day, that they may keep Sabbath thereon from all work."...
3.8 And He awaked Adam out of his sleep and on awaking he rose on the sixth day, and He brought her to him, and he knew her, and said unto her: 3.9 "This is now bone of my bones and flesh of my flesh; she will be called my wife; because she was taken from her husband." 3.10 Therefore shall man and wife be one, and therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh. 3.11 In the first week was Adam created, and the rib--his wife: in the second week He showed her unto him: 3.12 and for this reason the commandment was given to keep in their defilement, for a male seven days, and for a female twice seven days. 3.13 And after Adam had completed forty days in the land where he had been created, we brought him into the Garden of Eden to till and keep it, but his wife they brought in on the eightieth day, and after this she entered into the Garden of Eden. 3.14 And for this reason the commandment is written on the heavenly tables in regard to her that giveth birth:
4.5 And on this account it is written on the heavenly tables, "Cursed is he who smiteth his neighbour treacherously, and let all who have seen and heard say, So be it;
5.13 And He sent His sword into their midst that each should slay his neighbour, and they began to slay each other till they all fell by the sword and were destroyed from the earth.
8.19 and his portion goeth towards the west through the midst of this river, and it extendeth till it reacheth the water of the abysses, out of which this river goeth forth
11.17 And the prince Mastêmâ sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours.
12.2 And he said, "What help and profit have we from those idols which thou dost worship, And before which thou dost bow thyself? For there is no spirit in them, For they are dumb forms, and a misleading of the heart. Worship them not:' "
12.4 Why do ye worship things that have no spirit in them? For they are the work of (men's) hands, And on your shoulders do ye bear them," 1
2.19 Why do I search (them) out? If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand."
12.20 And he prayed that night and said "My God, God Most High, Thou alone art my God, And Thee and Thy dominion have I chosen. And Thou hast created all things, And all things that are are the work of Thy hands.
15.25 And on the selfsame day was Abraham circumcised, and all the men of his house, (and those born in the house), and all those, whom he had bought with money from the children of the stranger, were circumcised with him.
15.30 For all the angels of the presence and all the angels of sanctification have been so created from the day of their creation, and before the angels of the presence and the angels of sanctification He hath sanctified Israel, that they should be with Him and with His holy angels. 2
2.18 May the Most High God give thee all the blessings Wherewith he hath blessed me And wherewith He blessed Noah and Adam; May they rest on the sacred head of thy seed from generation to generation for ever.
22.22 And do thou, my son Jacob, remember my words, And observe the commandments of Abraham, thy father:
31.32 And when thou sittest on the throne of the honour of thy righteousness, There will be great peace for all the seed of the sons of the beloved,
32.21 And on the following night, on the twenty-second day of this month, Jacob resolved to build that place, and to surround the court with a wall, and to sanctify it and make it holy for ever, for himself and his children after him.' "
33.10 they shall surely die together, the man who lieth with his father's wife and the woman also, for they have wrought uncleanness on the earth." 36.7 that He might multiply you and increase your seed as the stars of heaven in multitude, and establish you on the earth as the plant of righteousness which will not be rooted out unto all the generations for ever.
50.12 and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever.'' None |
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44. Anon., Testament of Naphtali, 3.5 (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: • Creation • creation topoi • topoi, creation
Found in books: Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 84; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 163
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3.5 In like manner the Watchers also changed the order of their nature, whom the Lord cursed at the flood, on whose account He made the earth without inhabitants and fruitless.'' None |
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45. Cicero, On The Nature of The Gods, 1.21 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, Marcus Tullius, and creation of cosmos • Plato and Platonism, on creation • Plato, Timaeus, creation account in • creation, Cicero on • creation, Plato on • creation, Velleius criticizes • universe, created vs. uncreated
Found in books: Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 169; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 88, 90
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1.21 Moreover I would put to both of you the question, why did these deities suddenly awake into activity as world-builders after countless ages of slumber? for though the world did not exist, it does not follow that ages did not exist — meaning by ages, not periods made up of a number of days and nights in annual courses, for ages in this sense I admit could not have been produced without the circular motion of the firmament; but from the infinite past there has existed an eternity not measured by limited divisions of time, but of a nature intelligible in terms of extension; since it is inconceivable that there was ever a time when time did not exist. '' None |
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46. Hebrew Bible, Daniel, 2.45, 4.19, 7.9-7.10, 9.4, 9.8, 9.11, 9.27, 11.35, 11.40-11.45, 12.2-12.3 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Covenant, covenantal, Creation, beginning of, narrative of • Creation • Creation, creator • Ethnic boundary making model, contraction • God, Light of the whole creation, as • Idols, Making/Fashioning of • Scripture, Hebrew, creation-narrative • Spirit, At creation • creation • creation topoi • creation-narrative, paradigmatic, nature of • topoi, creation
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 12, 405, 411; Crabb (2020), Luke/Acts and the End of History, 92, 108, 114, 133; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 34; Gera (2014), Judith, 323, 354; Levison (2023), The Greek Life of Adam and Eve. 345; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 75; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 205; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 92, 177, 199, 525, 537, 593; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 212; Stuckenbruck (2007), 1 Enoch 91-108, 150, 398; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 139; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 93
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2.45 כָּל־קֳבֵל דִּי־חֲזַיְתָ דִּי מִטּוּרָא אִתְגְּזֶרֶת אֶבֶן דִּי־לָא בִידַיִן וְהַדֶּקֶת פַּרְזְלָא נְחָשָׁא חַסְפָּא כַּסְפָּא וְדַהֲבָא אֱלָהּ רַב הוֹדַע לְמַלְכָּא מָה דִּי לֶהֱוֵא אַחֲרֵי דְנָה וְיַצִּיב חֶלְמָא וּמְהֵימַן פִּשְׁרֵהּ׃
4.19 אנתה־אַנְתְּ־ הוּא מַלְכָּא דִּי רְבַית וּתְקֵפְתְּ וּרְבוּתָךְ רְבָת וּמְטָת לִשְׁמַיָּא וְשָׁלְטָנָךְ לְסוֹף אַרְעָא׃
7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃' 9.4 וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃
9.8 יְהוָה לָנוּ בֹּשֶׁת הַפָּנִים לִמְלָכֵינוּ לְשָׂרֵינוּ וְלַאֲבֹתֵינוּ אֲשֶׁר חָטָאנוּ לָךְ׃
9.11 וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃
9.27 וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃
11.35 וּמִן־הַמַּשְׂכִּילִים יִכָּשְׁלוּ לִצְרוֹף בָּהֶם וּלְבָרֵר וְלַלְבֵּן עַד־עֵת קֵץ כִּי־עוֹד לַמּוֹעֵד׃ 11.41 וּבָא בְּאֶרֶץ הַצְּבִי וְרַבּוֹת יִכָּשֵׁלוּ וְאֵלֶּה יִמָּלְטוּ מִיָּדוֹ אֱדוֹם וּמוֹאָב וְרֵאשִׁית בְּנֵי עַמּוֹן׃ 11.42 וְיִשְׁלַח יָדוֹ בַּאֲרָצוֹת וְאֶרֶץ מִצְרַיִם לֹא תִהְיֶה לִפְלֵיטָה׃ 11.43 וּמָשַׁל בְּמִכְמַנֵּי הַזָּהָב וְהַכֶּסֶף וּבְכֹל חֲמֻדוֹת מִצְרָיִם וְלֻבִים וְכֻשִׁים בְּמִצְעָדָיו׃ 11.44 וּשְׁמֻעוֹת יְבַהֲלֻהוּ מִמִּזְרָח וּמִצָּפוֹן וְיָצָא בְּחֵמָא גְדֹלָה לְהַשְׁמִיד וּלְהַחֲרִים רַבִּים׃ 11.45 וְיִטַּע אָהֳלֶי אַפַּדְנוֹ בֵּין יַמִּים לְהַר־צְבִי־קֹדֶשׁ וּבָא עַד־קִצּוֹ וְאֵין עוֹזֵר לוֹ׃
12.2 וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3 וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃'' None | sup>
2.45 Forasmuch as thou sawest that a stone was cut out of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter; and the dream is certain, and the interpretation thereof sure.’
4.19 it is thou, O king, that art grown and become strong; for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth.
7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. 7.10 A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened.
9.4 And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments,
9.8 O LORD, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee.
9.11 Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him.
9.27 And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’
11.35 And some of them that are wise shall stumble, to refine among them, and to purify, and to make white, even to the time of the end; for it is yet for the time appointed.
11.40 And at the time of the end shall the king of the south push at him; and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow, as he passes through. 11.41 He shall enter also into the beauteous land, and many countries shall be overthrown; but these shall be delivered out of his hand, Edom, and Moab, and the chief of the children of Ammon. 11.42 He shall stretch forth his hand also upon the countries; and the land of Egypt shall not escape. 11.43 But he shall have power over the treasures of gold and silver, and over all the precious things of Egypt; and the Libyans and the Ethiopians shall be at his steps. 11.44 But tidings out of the east and out of the north shall affright him; and he shall go forth with great fury to destroy and utterly to take away many. 11.45 And he shall plant the tents of his palace between the seas and the beauteous holy mountain; and he shall come to his end, and none shall help him.
12.2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence. 12.3 And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever.' ' None |
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47. Septuagint, 3 Maccabees, 2.2-2.4, 2.10, 2.12, 6.2 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Creation • Creation Battle • God, of the creation • covenant and creation, as socio-legal instrument • covenant and creation, relation to pistis • creation • creation topoi • creator, creation • topoi, creation
Found in books: Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 288; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 84; Gera (2014), Judith, 298, 311, 323, 408; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 139; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 146; Stuckenbruck (2007), 1 Enoch 91-108, 346; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 144
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2.2 "Lord, Lord, king of the heavens, and sovereign of all creation, holy among the holy ones, the only ruler, almighty, give attention to us who are suffering grievously from an impious and profane man, puffed up in his audacity and power.
2.2 Speedily let your mercies overtake us, and put praises in the mouth of those who are downcast and broken in spirit, and give us peace." 2.3 For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.3 In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians." 2.4 You destroyed those who in the past committed injustice, among whom were even giants who trusted in their strength and boldness, whom you destroyed by bringing upon them a boundless flood.
2.12 And because oftentimes when our fathers were oppressed you helped them in their humiliation, and rescued them from great evils,
6.2 "King of great power, Almighty God Most High, governing all creation with mercy,
6.2 Even the king began to shudder bodily, and he forgot his sullen insolence.' ' None |
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48. Septuagint, 1 Maccabees, 1.11-1.15, 1.43, 1.49, 2.29-2.38, 2.41, 3.48, 3.52, 4.53, 7.40-7.42, 10.30, 13.41 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Creation • Creation Battle • Ethnic boundary making model, boundary characteristics • Ethnic boundary making model, contraction • Ethnic boundary making model, discursive • Ethnic boundary making model, distribution of power • Ethnic boundary making model, endogenous shift • Ethnic boundary making model, equalization • Ethnic boundary making model, exogenous shift • Ethnic boundary making model, legalized discrimination • Ethnic boundary making model, nation-building • Ethnic boundary making model, normative inversion • Ethnic boundary making model, political mobilization • Ethnic boundary making model, terror • Julius Caesar, and Jews, Caesar asking for percentage of annual produce from Judea • creation
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 171, 188; Gera (2014), Judith, 298; Stuckenbruck (2007), 1 Enoch 91-108, 265, 459; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 221; Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 49; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 63, 65, 67, 111, 136, 137
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1.11 In those days lawless men came forth from Israel, and misled many, saying, "Let us go and make a covet with the Gentiles round about us, for since we separated from them many evils have come upon us." 1.12 This proposal pleased them, 1.13 and some of the people eagerly went to the king. He authorized them to observe the ordices of the Gentiles. 1.14 So they built a gymnasium in Jerusalem, according to Gentile custom, 1.15 and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil.
1.43 All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath.
1.49 so that they should forget the law and change all the ordices.
2.29 Then many who were seeking righteousness and justice went down to the wilderness to dwell there, 2.30 they, their sons, their wives, and their cattle, because evils pressed heavily upon them. 2.31 And it was reported to the kings officers, and to the troops in Jerusalem the city of David, that men who had rejected the kings command had gone down to the hiding places in the wilderness. 2.32 Many pursued them, and overtook them; they encamped opposite them and prepared for battle against them on the sabbath day. 2.33 And they said to them, "Enough of this! Come out and do what the king commands, and you will live." 2.34 But they said, "We will not come out, nor will we do what the king commands and so profane the sabbath day." 2.35 Then the enemy hastened to attack them. 2.36 But they did not answer them or hurl a stone at them or block up their hiding places, 2.37 for they said, "Let us all die in our innocence; heaven and earth testify for us that you are killing us unjustly." 2.38 So they attacked them on the sabbath, and they died, with their wives and children and cattle, to the number of a thousand persons.
2.41 So they made this decision that day: "Let us fight against every man who comes to attack us on the sabbath day; let us not all die as our brethren died in their hiding places."
3.48 And they opened the book of the law to inquire into those matters about which the Gentiles were consulting the images of their idols.
3.52 And behold, the Gentiles are assembled against us to destroy us;thou knowest what they plot against us.
4.53 they rose and offered sacrifice, as the law directs, on the new altar of burnt offering which they had built.
7.40 And Judas encamped in Adasa with three thousand men. Then Judas prayed and said, 7.41 "When the messengers from the king spoke blasphemy, thy angel went forth and struck down one hundred and eighty-five thousand of the Assyrians. 7.42 So also crush this army before us today; let the rest learn that Nicanor has spoken wickedly against the sanctuary, and judge him according to this wickedness."
10.30 and instead of collecting the third of the grain and the half of the fruit of the trees that I should receive, I release them from this day and henceforth. I will not collect them from the land of Judah or from the three districts added to it from Samaria and Galilee, from this day and for all time.
13.41 In the one hundred and seventieth year the yoke of the Gentiles was removed from Israel,'' None |
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49. Septuagint, 2 Maccabees, 1.24-1.29, 7.23, 7.28, 7.36-7.37, 8.20, 13.14 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Creation • Creation Myths • Creation Myths, in feminine and masculine respect • Creation Myths, reflect the birth from “womb of chaos” • Creation, Ex Nihilo or Ex Materia? • Creation, Ex Nihilo, How Early it can be? • Creation, as a dialogic act • Dialogue, and Creation as a dialogic act • God, and the Creation • God, of the creation • Priestly Creation Myth • Priestly Creation Myth, reflects the birth from “womb of chaos” • creation • creation topoi • creational • creator, creation • topoi, creation
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 314; Crabb (2020), Luke/Acts and the End of History, 92, 218; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 104, 108, 110, 132; Gera (2014), Judith, 298, 323, 408; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 175; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 137; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 146
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1.24 The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,'" "1.25 who alone art bountiful, who alone art just and almighty and eternal, who dost rescue Israel from every evil, who didst choose the fathers and consecrate them,'" '1.26 accept this sacrifice on behalf of all thy people Israel and preserve thy portion and make it holy."' "1.27 Gather together our scattered people, set free those who are slaves among the Gentiles, look upon those who are rejected and despised, and let the Gentiles know that thou art our God.'" '1.28 Afflict those who oppress and are insolent with pride."' "1.29 Plant thy people in thy holy place, as Moses said.'" "
7.23 Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'" "
7.28 I beseech you, my child, to look at the heaven and the earth and see everything that is in them, and recognize that God did not make them out of things that existed. Thus also mankind comes into being.'" "
7.36 For our brothers after enduring a brief suffering have drunk of everflowing life under God's covet; but you, by the judgment of God, will receive just punishment for your arrogance.'" "7.37 I, like my brothers, give up body and life for the laws of our fathers, appealing to God to show mercy soon to our nation and by afflictions and plagues to make you confess that he alone is God,'" "
8.20 and the time of the battle with the Galatians that took place in Babylonia, when eight thousand in all went into the affair, with four thousand Macedonians; and when the Macedonians were hard pressed, the eight thousand, by the help that came to them from heaven, destroyed one hundred and twenty thousand and took much booty.'" "
13.14 So, committing the decision to the Creator of the world and exhorting his men to fight nobly to the death for the laws, temple, city, country, and commonwealth, he pitched his camp near Modein.'" " None |
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50. Septuagint, Ecclesiasticus (Siracides), 1.4, 1.8, 1.9, 1.12, 1.14, 2.8, 2.9, 2.10, 2.11, 3.21, 3.22, 3.23, 4.14, 6.18, 6.28, 7.29, 7.30, 7.31, 10.4, 13.7, 14.18, 15.10, 15.14, 15.17, 15.20, 16.7, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.26, 16.27, 16.28, 17.1, 17.2, 17.3, 17.4, 17.8, 17.10, 17.11, 17.12, 17.13, 17.14, 17.17, 17.19, 18.1, 18.3, 23.1, 24, 24.1, 24.2, 24.3, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.19, 24.21, 24.22, 24.23, 24.25, 24.26, 24.27, 24.28, 24.29, 24.31, 24.32, 24.33, 24.34, 25.24, 33.7, 33.8, 33.9, 33.10, 33.11, 33.12, 33.13, 33.14, 33.15, 33.18, 34.1, 34.2, 34.3, 34.4, 34.5, 34.6, 34.7, 34.8, 34.15, 36.1, 36.2, 36.3, 36.4, 36.5, 36.6, 36.7, 36.8, 36.9, 36.10, 36.11, 36.12, 36.13, 36.14, 36.15, 36.16, 36.17, 36.18, 36.19, 36.20, 36.21, 36.22, 38.9, 39.16, 40.24, 40.26, 41.3, 41.4, 41.11, 42.15-43.33, 43.5, 43.10, 43.12, 43.13, 43.29, 43.33, 47.8, 50.1, 50.2, 50.3, 50.4, 50.5, 50.7, 50.8, 50.9, 50.10, 50.11, 50.12, 50.13, 50.14, 50.15, 50.16, 50.17, 50.18, 50.19, 50.20, 50.21, 50.22, 50.23, 50.24, 51.1, 51.11, 51.19, 51.20, 51.26, 51.30 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Creation • Creation Battle • Creation and ownership, Ex nihilo • Creation, • Creation, Adam, of • Creation, creator • Creation, in Wisdom literature • Creation, of the world • Ethnic boundary making model, field characteristics • Ethnic boundary making model, nation-building • Ethnic boundary making model, normative inversion • Ethnic boundary making model, strategic modes of boundary making • God, Father of the whole creation, as • God, Light of the whole creation, as • Hymn of Creation • Idols, Making/Fashioning of • New Creation • Spirit, At creation • care, of God or Christ for creation • covenant and creation, relation to pistis • creation • creation topoi • creation, as related to God • creation, building blocks of • creation, by divine speech • creation, language • creation, language and • creation, story in Genesis • creations • creator, creation • fear, as boundary making • language of Creation, • new creation • topoi, creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 6, 7, 23, 34, 35; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 119; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 169, 170, 171, 172, 177, 178, 179, 180, 181, 183, 184, 185, 186, 187, 188, 357, 362, 405, 406, 407, 410, 411, 420, 421; Corley (2002), Ben Sira's Teaching on Friendship, 18, 23, 66, 71, 74, 75, 76, 128, 129, 130, 131, 134, 203, 214, 218, 221; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 21; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 32, 34, 37, 38, 40, 42, 44, 45, 46, 48, 50, 54, 60, 63, 65, 66, 82, 84, 129; Gera (2014), Judith, 408; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 7, 13, 18, 20; Hockey (2019), The Role of Emotion in 1 Peter, 184, 186; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 26; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 78; Levison (2009), Filled with the Spirit, 399; Levison (2023), The Greek Life of Adam and Eve. 331, 345, 448, 793, 835, 897, 900; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 43; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21, 35, 79; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 46, 47, 81, 84, 85; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 146, 161, 164, 205, 208, 209, 210, 249; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 43; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 260; Stuckenbruck (2007), 1 Enoch 91-108, 346, 406, 480; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 144; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 173; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 22; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 57, 69, 83, 85
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1.4 Wisdom was created before all things,and prudent understanding from eternity.
1.8 She dwells with all flesh according to his gift,and he supplied her to those who love him.
1.9 The fear of the Lord is glory and exultation,and gladness and a crown of rejoicing.
1.12 To fear the Lord is the beginning of wisdom;she is created with the faithful in the womb.
1.14 To fear the Lord is wisdoms full measure;she satisfies men with her fruits;
2.8 You who fear the Lord, trust in him,and your reward will not fail;
2.9 you who fear the Lord, hope for good things,for everlasting joy and mercy.
2.11 For the Lord is compassionate and merciful;he forgives sins and saves in time of affliction.
3.21 Seek not what is too difficult for you,nor investigate what is beyond your power.
3.22 Reflect upon what has been assigned to you,for you do not need what is hidden.
3.23 Do not meddle in what is beyond your tasks,for matters too great for human understanding have been shown you.
4.14 Those who serve her will minister to the Holy One;the Lord loves those who love her.
7.29 With all your soul fear the Lord,and honor his priests.
7.31 Fear the Lord and honor the priest,and give him his portion, as is commanded you:the first fruits, the guilt offering, the gift of the shoulders,the sacrifice of sanctification,and the first fruits of the holy things.'
10.4 Do not boast about wearing fine clothes,nor exalt yourself in the day that you are honored;for the works of the Lord are wonderful,and his works are concealed from men.
10.4 The government of the earth is in the hands of the Lord,and over it he will raise up the right man for the time.
13.7 He will shame you with his foods,until he has drained you two or three times;and finally he will deride you. Should he see you afterwards, he will forsake you,and shake his head at you.
14.18 Like flourishing leaves on a spreading tree which sheds some and puts forth others,so are the generations of flesh and blood:one dies and another is born.
15.14 It was he who created man in the beginning,and he left him in the power of his own inclination.
15.17 Before a man are life and death,and whichever he chooses will be given to him.
16.7 He was not propitiated for the ancient giants who revolted in their might.
16.17 Do not say, "I shall be hidden from the Lord,and who from on high will remember me?Among so many people I shall not be known,for what is my soul in the boundless creation? 1
6.18 Behold, heaven and the highest heaven,the abyss and the earth, will tremble at his visitation.
16.19 The mountains also and the foundations of the earth shake with trembling when he looks upon them.
16.21 Like a tempest which no man can see,so most of his works are concealed.
16.22 Who will announce his acts of justice?Or who will await them? For the covet is far off."
16.23 This is what one devoid of understanding thinks;a senseless and misguided man thinks foolishly.
16.26 The works of the Lord have existed from the beginning by his creation, and when he made them, he determined their divisions.
16.27 He arranged his works in an eternal order,and their dominion for all generations;they neither hunger nor grow weary,and they do not cease from their labors. 1
6.28 They do not crowd one another aside,and they will never disobey his word.
17.1 And they will praise his holy name,to proclaim the grandeur of his works.
17.1 The Lord created man out of earth,and turned him back to it again.
17.2 He gave to men few days, a limited time,but granted them authority over the things upon the earth.
17.2 Their iniquities are not hidden from him,and all their sins are before the Lord.
17.3 He endowed them with strength like his own,and made them in his own image.
17.4 He placed the fear of them in all living beings,and granted them dominion over beasts and birds.
17.8 He set his eye upon their hearts to show them the majesty of his works.
17.11 He bestowed knowledge upon them,and allotted to them the law of life.
17.12 He established with them an eternal covet,and showed them his judgments.
17.13 Their eyes saw his glorious majesty,and their ears heard the glory of his voice.
17.14 And he said to them, "Beware of all unrighteousness." And he gave commandment to each of them concerning his neighbor.
17.17 He appointed a ruler for every nation,but Israel is the Lords own portion.
17.19 All their works are as the sun before him,and his eyes are continually upon their ways.
18.1 He who lives for ever created the whole universe;
18.1 Like a drop of water from the sea and a grain of sand so are a few years in the day of eternity.
18.3 Do not follow your base desires,but restrain your appetites.
24.1 In the holy tabernacle I ministered before him,and so I was established in Zion.
24.1 Wisdom will praise herself,and will glory in the midst of her people.
24.2 For the remembrance of me is sweeter than honey,and my inheritance sweeter than the honeycomb.
24.2 In the assembly of the Most High she will open her mouth,and in the presence of his host she will glory:
24.3 "I came forth from the mouth of the Most High,and covered the earth like a mist.
24.3 I went forth like a canal from a river and like a water channel into a garden.
24.4 I dwelt in high places,and my throne was in a pillar of cloud.
24.5 Alone I have made the circuit of the vault of heaven and have walked in the depths of the abyss.
24.6 In the waves of the sea, in the whole earth,and in every people and nation I have gotten a possession.
24.7 Among all these I sought a resting place;I sought in whose territory I might lodge.
24.8 "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance.
24.9 From eternity, in the beginning, he created me,and for eternity I shall not cease to exist.
24.11 In the beloved city likewise he gave me a resting place,and in Jerusalem was my dominion.
24.12 So I took root in an honored people,in the portion of the Lord, who is their inheritance.
24.13 "I grew tall like a cedar in Lebanon,and like a cypress on the heights of Hermon. 2
4.14 I grew tall like a palm tree in En-gedi,and like rose plants in Jericho;like a beautiful olive tree in the field,and like a plane tree I grew tall.
24.15 Like cassia and camels thorn I gave forth the aroma of spices,and like choice myrrh I spread a pleasant odor,like galbanum, onycha, and stacte,and like the fragrance of frankincense in the tabernacle.
24.16 Like a terebinth I spread out my branches,and my branches are glorious and graceful.
24.17 Like a vine I caused loveliness to bud,and my blossoms became glorious and abundant fruit.
24.19 "Come to me, you who desire me,and eat your fill of my produce.
24.21 Those who eat me will hunger for more,and those who drink me will thirst for more.
24.22 Whoever obeys me will not be put to shame,and those who work with my help will not sin."
24.23 All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob.
24.25 It fills men with wisdom, like the Pishon,and like the Tigris at the time of the first fruits.
24.26 It makes them full of understanding, like the Euphrates,and like the Jordan at harvest time.
24.27 It makes instruction shine forth like light,like the Gihon at the time of vintage.
24.28 Just as the first man did not know her perfectly,the last one has not fathomed her;
24.29 for her thought is more abundant than the sea,and her counsel deeper than the great abyss.
24.31 I said, "I will water my orchard and drench my garden plot";and lo, my canal became a river,and my river became a sea.
24.32 I will again make instruction shine forth like the dawn,and I will make it shine afar;
24.33 I will again pour out teaching like prophecy,and leave it to all future generations.
24.34 Observe that I have not labored for myself alone,but for all who seek instruction. 25.
24 From a woman sin had its beginning,and because of her we all die.
33.7 Why is any day better than another,when all the daylight in the year is from the sun?
33.8 By the Lords decision they were distinguished,and he appointed the different seasons and feasts;
33.9 some of them he exalted and hallowed,and some of them he made ordinary days.
33.11 In the fulness of his knowledge the Lord distinguished them and appointed their different ways;
33.12 some of them he blessed and exalted,and some of them he made holy and brought near to himself;but some of them he cursed and brought low,and he turned them out of their place.
33.13 As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides.
33.14 Good is the opposite of evil,and life the opposite of death;so the sinner is the opposite of the godly.
33.15 Look upon all the works of the Most High;they likewise are in pairs, one the opposite of the other.
33.18 Hear me, you who are great among the people,and you leaders of the congregation, hearken.
34.1 A man of no understanding has vain and false hopes,and dreams give wings to fools.
34.1 He that is inexperienced knows few things,but he that has traveled acquires much cleverness.
34.2 As one who catches at a shadow and pursues the wind,so is he who gives heed to dreams.
34.2 Like one who kills a son before his fathers eyes is the man who offers a sacrifice from the property of the poor.
34.3 The vision of dreams is this against that,the likeness of a face confronting a face.
34.4 From an unclean thing what will be made clean?And from something false what will be true?
34.5 Divinations and omens and dreams are folly,and like a woman in travail the mind has fancies.
34.6 Unless they are sent from the Most High as a visitation,do not give your mind to them.
34.7 For dreams have deceived many,and those who put their hope in them have failed.
34.8 Without such deceptions the law will be fulfilled,and wisdom is made perfect in truthful lips.
34.15 Blessed is the soul of the man who fears the Lord!To whom does he look? And who is his support?
36.1 Crush the heads of the rulers of the enemy,who say, "There is no one but ourselves."
36.1 Have mercy upon us, O Lord, the God of all, and look upon us,
36.2 A perverse mind will cause grief,but a man of experience will pay him back.
36.2 and cause the fear of thee to fall upon all the nations.
36.3 Lift up thy hand against foreign nations and let them see thy might.
36.4 As in us thou hast been sanctified before them,so in them be thou magnified before us;
36.5 and let them know thee, as we have known that there is not God but thee, O Lord.
36.6 Show signs anew, and work further wonders;make thy hand and thy right arm glorious.
36.7 Rouse thy anger and pour out thy wrath;destroy the adversary and wipe out the enemy.
36.8 Hasten the day, and remember the appointed time,and let people recount thy mighty deeds.
36.9 Let him who survives be consumed in the fiery wrath,and may those who harm thy people meet destruction.
36.11 Gather all the tribes of Jacob,and give them their inheritance, as at the beginning.
36.12 Have mercy, O Lord, upon the people called by thy name,upon Israel, whom thou hast likened to a first-born son.
36.13 Have pity on the city of thy sanctuary,Jerusalem, the place of thy rest.
36.14 Fill Zion with the celebration of thy wondrous deeds,and thy temple with thy glory.
36.15 Bear witness to those whom thou didst create in the beginning,and fulfil the prophecies spoken in thy name.
36.16 Reward those who wait for thee,and let thy prophets be found trustworthy.
36.17 Hearken, O Lord, to the prayer of thy servants,according to the blessing of Aaron for thy people,and all who are on the earth will know that thou art the Lord, the God of the ages. 3
6.18 The stomach will take any food,yet one food is better than another.
36.19 As the palate tastes the kinds of game,so an intelligent mind detects false words.
36.21 A woman will accept any man,but one daughter is better than another.
36.22 A womans beauty gladdens the countece,and surpasses every human desire.
38.9 My son, when you are sick do not be negligent,but pray to the Lord, and he will heal you.
39.16 "All things are the works of the Lord, for they are very good,and whatever he commands will be done in his time." 40.
24 Brothers and help are for a time of trouble,but almsgiving rescues better than both.
40.26 Riches and strength lift up the heart,but the fear of the Lord is better than both. There is no loss in the fear of the Lord,and with it there is no need to seek for help. 4
1.4 and how can you reject the good pleasure of the Most High?Whether life is for ten or a hundred or a thousand years,there is no inquiry about it in Hades.
41.11 The mourning of men is about their bodies,but the evil name of sinners will be blotted out.
47.8 In all that he did he gave thanks to the Holy One, the Most High, with ascriptions of glory;he sang praise with all his heart,and he loved his Maker.
50.1 The leader of his brethren and the pride of his people was Simon the high priest, son of Onias,who in his life repaired the house,and in his time fortified the temple.
50.1 like an olive tree putting forth its fruit,and like a cypress towering in the clouds.
50.2 He laid the foundations for the high double walls,the high retaining walls for the temple enclosure.
50.2 Then Simon came down, and lifted up his hands over the whole congregation of the sons of Israel,to pronounce the blessing of the Lord with his lips,and to glory in his name;
50.3 In his days a cistern for water was quarried out,a reservoir like the sea in circumference.
50.4 He considered how to save his people from ruin,and fortified the city to withstand a seige.
50.5 How glorious he was when the people gathered round him as he came out of the inner sanctuary!
50.7 like the sun shining upon the temple of the Most High,and like the rainbow gleaming in glorious clouds;
50.8 like roses in the days of the first fruits,like lilies by a spring of water,like a green shoot on Lebanon on a summer day;
50.9 like fire and incense in the censer,like a vessel of hammered gold adorned with all kinds of precious stones;
50.11 When he put on his glorious robe and clothed himself with superb perfection and went up to the holy altar,he made the court of the sanctuary glorious.
50.12 And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees,
50.13 all the sons of Aaron in their splendor with the Lords offering in their hands,before the whole congregation of Israel.
50.14 Finishing the service at the altars,and arranging the offering to the Most High, the Almighty,
50.15 he reached out his hand to the cup and poured a libation of the blood of the grape;he poured it out at the foot of the altar,a pleasing odor to the Most High, the King of all.
50.16 Then the sons of Aaron shouted,they sounded the trumpets of hammered work,they made a great noise to be heard for remembrance before the Most High.
50.17 Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.
50.18 And the singers praised him with their voices in sweet and full-toned melody.
50.19 And the people besought the Lord Most High in prayer before him who is merciful,till the order of worship of the Lord was ended;so they completed his service.
50.21 and they bowed down in worship a second time,to receive the blessing from the Most High.
50.22 And now bless the God of all,who in every way does great things;who exalts our days from birth,and deals with us according to his mercy.
50.23 May he give us gladness of heart,and grant that peace may be in our days in Israel,as in the days of old. 50.
24 May he entrust to us his mercy!And let him deliver us in our days!
51.1 I appealed to the Lord, the Father of my lord,not to forsake me in the days of affliction,at the time when there is no help against the proud.
51.1 I will give thanks to thee, O Lord and King,and will praise thee as God my Savior. I give thanks to thy name,
51.19 My soul grappled with wisdom,and in my conduct I was strict;I spread out my hands to the heavens,and lamented my ignorance of her.
51.26 Put your neck under the yoke,and let your souls receive instruction;it is to be found close by. ' None |
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51. Septuagint, Judith, 5.6, 8.6, 8.14, 9.6, 9.12, 16.14 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • Creation • Creation Battle • Creation, Adam, of • Spirit, At creation • creation • creation topoi • topoi, creation
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 80, 171; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 151; Gera (2014), Judith, 107, 108, 189, 205, 278, 311, 312, 313, 322, 323, 349, 409, 465, 467; Levison (2023), The Greek Life of Adam and Eve. 347; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 73; Stuckenbruck (2007), 1 Enoch 91-108, 265, 653; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 144
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5.6 This people is descended from the Chaldeans.
8.6 She fasted all the days of her widowhood, except the day before the sabbath and the sabbath itself, the day before the new moon and the day of the new moon, and the feasts and days of rejoicing of the house of Israel.
8.14 You cannot plumb the depths of the human heart, nor find out what a man is thinking; how do you expect to search out God, who made all these things, and find out his mind or comprehend his thought? No, my brethren, do not provoke the Lord our God to anger. ' "
9.6 and the things thou didst will presented themselves and said, `Lo, we are here'; for all they ways are prepared in advance, and thy judgment is with foreknowledge. " 9.12 Hear, O hear me, God of my father, God of the inheritance of Israel, Lord of heaven and earth, Creator of the waters, King of all thy creation, hear my prayer!
16.14 Let all thy creatures serve thee, for thou didst speak, and they were made. Thou didst send forth thy Spirit, and it formed them; there is none that can resist thy voice. '' None |
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52. Septuagint, Wisdom of Solomon, 1.4, 1.7-1.8, 1.14, 2.3, 2.11-2.12, 2.17, 2.23-2.24, 3.1-3.5, 4.14, 6.18, 6.22-6.23, 7.1, 7.21-7.24, 7.26-7.27, 8.13, 9.1, 9.10, 9.15, 10.1, 11.17, 11.20, 15.7-15.13, 15.15, 16.12, 16.24, 18.15, 19.6, 25.24 (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Creation • Creation Myths • Creation Myths, in feminine and masculine respect • Creation Myths, reflect the birth from “womb of chaos” • Creation and ownership, Related to redemption • Creation, Adam, of • Creation, Ancient Near Eastern views • Creation, Ex Nihilo or Ex Materia? • Creation, Ex Nihilo, How Early it can be? • Creation, as a dialogic act • Creation, creator • Creation, of the world • Dialogue, and Creation as a dialogic act • God, Father of the whole creation, as • God, Light of the whole creation, as • God, and the Creation • God,creating/creativity of • Idols, Making/Fashioning of • New Creation • Priestly Creation Myth • Priestly Creation Myth, reflects the birth from “womb of chaos” • Spirit, At creation • Spirit, effects of, creation • angel, knowledge of creation • care, of God or Christ for creation • creation • creation topoi • creation, Genesis account of • creation, ingenerate matter • creation, language • creation, trinitarian structure of • creational • creations • creator, creation • fear, as boundary making • human being, creation of, Adam’s creation • topoi, creation • world, creation of, origin of evil
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 37, 67, 80, 177, 209, 314; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 71; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 234, 285, 340; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 56, 58, 60, 61, 63, 66, 132, 151; Gera (2014), Judith, 466; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 16, 21; Hockey (2019), The Role of Emotion in 1 Peter, 186; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 175; Levison (2009), Filled with the Spirit, 143, 248, 399; Levison (2023), The Greek Life of Adam and Eve. 331, 345, 779, 820, 835, 985; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 43, 154; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 21, 50, 78, 79, 86, 178; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 85; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 146, 158, 204, 205, 208, 209, 250; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 119; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164; Stuckenbruck (2007), 1 Enoch 91-108, 398, 399; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 44, 138; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 47; Wiebe (2021), Fallen Angels in the Theology of St Augustine, 36
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1.4 Their wealth spread to the whole earth, And their glory unto the end of the earth.
1.4 because wisdom will not enter a deceitful soul,nor dwell in a body enslaved to sin.
1.7 Because the Spirit of the Lord has filled the world,and that which holds all things together knows what is said;
1.7 Their sins were in secret, And even I had no knowledge (of them). 1.8 Their transgressions (went) beyond those of the heathen before them; They utterly polluted the holy things of the Lord. 1.8 therefore no one who utters unrighteous things will escape notice,and justice, when it punishes, will not pass him by.
1.14 For he created all things that they might exist,and the generative forces of the world are wholesome,and there is no destructive poison in them;and the dominion of Hades is not on earth.
2.3 Because the sons of Jerusalem had defiled the holy things of the Lord, Had profaned with iniquities the offerings of God.
2.3 When it is extinguished, the body will turn to ashes,and the spirit will dissolve like empty air.
2.11 But let our might be our law of right,for what is weak proves itself to be useless.
2.11 For no man upon it had done what they did, 2.12 And the earth recognized all Thy righteous judgements, O God. 2.12 "Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training.
2.17 For Thou hast rendered to the sinners according to their deeds, Yea according to their sins, which were very wicked.
2.17 Let us see if his words are true,and let us test what will happen at the end of his life;
2.23 In dishonour was her beauty cast upon the ground.
2.23 for God created man for incorruption,and made him in the image of his own eternity, 2.24 And I saw and entreated the Lord and said, Long enough, O Lord, has Thine hand been heavy on Israel, in bringing the nations upon (them). 2.24 but through the devils envy death entered the world,and those who belong to his party experience it.
3.1 But the souls of the righteous are in the hand of God,and no torment will ever touch them.
3.1 Why sleepest thou, O my soul, And blessest not the Lord? 3.2 In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction, 3.2 Sing a new song, Unto God who is worthy to be praised. Sing and be wakeful against His awaking, For good is a psalm (sung) to God from a glad heart. 3.3 The righteous remember the Lord at all times, With thanksgiving and declaration of the righteousness of the Lord’s judgement 3.3 and their going from us to be their destruction;but they are at peace." 3.4 For though in the sight of men they were punished,their hope is full of immortality. 3.4 The righteous despiseth not the chastening of the Lord; His will is always before the Lord. 3.5 Having been disciplined a little, they will receive great good,because God tested them and found them worthy of himself; 3.5 The righteous stumbleth and holdeth the Lord righteous: He falleth and looketh out for what God will do to him;
4.14 He deceiveth with words, (saying,) There is none that seeth, or judgeth.
4.14 for his soul was pleasing to the Lord,therefore he took him quickly from the midst of wickedness.
6.18 and love of her is the keeping of her laws,and giving heed to her laws is assurance of immortality,
6.22 I will tell you what wisdom is and how she came to be,and I will hide no secrets from you,but I will trace her course from the beginning of creation,and make knowledge of her clear,and I will not pass by the truth; 6.23 neither will I travel in the company of sickly envy,for envy does not associate with wisdom.
7.1 I also am mortal, like all men,a descendant of the first-formed child of earth;and in the womb of a mother I was molded into flesh,
7.1 Make not Thy dwelling afar from us, O God; Lest they assail us that hate us without cause.
7.21 I learned both what is secret and what is manifest, 7.22 for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible, 7.23 beneficent, humane, steadfast, sure, free from anxiety,all-powerful, overseeing all,and penetrating through all spirits that are intelligent and pure and most subtle. 7.24 For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things."
7.26 For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 7.27 Though she is but one, she can do all things,and while remaining in herself, she renews all things;in every generation she passes into holy souls and makes them friends of God, and prophets;
8.13 They trode the altar of the Lord, (coming straight) from all manner of uncleanness; And with menstrual blood they defiled the sacrifices, as (though these were) common flesh.
8.13 Because of her I shall have immortality,and leave an everlasting remembrance to those who come after me.
9.1 "O God of my fathers and Lord of mercy,who hast made all things by thy word,
9.1 When Israel was led away captive into a strange land, When they fell away from the Lord who redeemed them,
9.10 For the judgements of the Lord are (given) in righteousness to (every) man and (his) house. Unto whom art Thou good, O God, except to them that call upon the Lord?
9.10 Send her forth from the holy heavens,and from the throne of thy glory send her,that she may be with me and toil,and that I may learn what is pleasing to thee.
9.15 Thou blessest the righteous, and dost not reprove them for the sins that they have committed; And Thy goodness is upon them that sin, when they repent.
9.15 for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind.
10.1 Happy is the man whom the Lord remembereth with reproving, And whom He restraineth from the way of evil with strokes, That he may be cleansed from sin, that it may not be multiplied.
10.1 Wisdom protected the first-formed father of the world, when he alone had been created;she delivered him from his transgression,
11.17 For thy all-powerful hand,which created the world out of formless matter,did not lack the means to send upon them a multitude of bears, or bold lions,
11.20 Even apart from these, men could fall at a single breath when pursued by justice and scattered by the breath of thy power. But thou hast arranged all things by measure and number and weight.
15.7 When it goeth forth from the face of the Lord against sinners, To destroy all the substance of sinners,
15.7 For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8 For the mark of God is upon the righteous that they .may be saved. Famine and sword and pestilence (shall be) far from the righteous, 15.8 With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him. 15.9 But he is not concerned that he is destined to die or that his life is brief,but he competes with workers in gold and silver,and imitates workers in copper;and he counts it his glory that he molds counterfeit gods. 15.9 For they shall flee away from the pious as men pursued in war; But they shall pursue sinners and overtake (them), And they that do lawlessness shall not escape the judgement of God; As by enemies experienced (in war) shall they be overtaken, 15.10 For the mark of destruction is upon their forehead. 15.10 His heart is ashes, his hope is cheaper than dirt,and his life is of less worth than clay, 15.11 And the inheritance of sinners is destruction and darkness, And their iniquities shall pursue them unto Sheol beneath. 15.11 because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit." 15.12 Their inheritance shall not be found of their children, 15.12 But he considered our existence an idle game,and life a festival held for profit,for he says one must get money however one can, even by base means. 15.13 For sins shall lay waste the houses of sinners. And sinners shall perish for ever in the day of the Lord’s judgement, 15.13 For this man, more than all others, knows that he sins when he makes from earthy matter fragile vessels and graven images.
15.15 But they that fear the Lord shall find mercy therein, And shall live by the compassion of their God; But sinners shall perish for ever.
15.15 For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking.
16.12 But with goodwill and cheerfulness support my soul; When Thou strengthenest my soul, what is given (to me) will be sufficient for me.
16.12 For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men.
16.24 For creation, serving thee who hast made it,exerts itself to punish the unrighteous,and in kindness relaxes on behalf of those who trust in thee.
18.15 thy all-powerful word leaped from heaven, from the royal throne,into the midst of the land that was doomed,a stern warrior
19.6 For the whole creation in its nature was fashioned anew,complying with thy commands,that thy children might be kept unharmed.' ' None |
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53. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, Marcus Tullius, and creation of cosmos • creation, Cicero on • creator, creation • universe, created vs. uncreated
Found in books: Hoenig (2018), Plato's Timaeus and the Latin Tradition, 87; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 271
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54. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ethnic boundary making model, ethnic cleansing • Ethnic boundary making model, forced assimilation • Ethnic boundary making model, rioting • Ethnic boundary making model, strategic means of boundary making • Ethnic boundary making model, terror • taxes, direct, percentage of produce
Found in books: Udoh (2006), To Caesar What Is Caesar's: Tribute, Taxes, and Imperial Administration in Early Roman Palestine 63 B.C.E to 70 B.C.E, 13; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 32
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55. None, None, nan (2nd cent. BCE - 1st cent. BCE)
Tagged with subjects: • Cicero, Marcus Tullius, and creation of cosmos • Creation • creation, Cicero on • universe, created vs. uncreated
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 191; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 92
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56. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Covenant, covenantal, Creation, beginning of, narrative of • Creation • Ethnic boundary making model, contraction • Ethnic boundary making model, normative inversion • hermeneutics, and making communities
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 411; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 178; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 216; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 201, 202
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57. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Creation • Ethnic boundary making model, contraction • Ethnic boundary making model, normative inversion • creation
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 411; Crabb (2020), Luke/Acts and the End of History, 94, 96, 123, 291, 298; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 196, 199
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58. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Creation • Creation, • Hymn of Creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 7; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 37
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59. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Creation • creation
Found in books: Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 135; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 411
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60. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Creation • Creation,
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 27, 31; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 411
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61. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Creation • creation
Found in books: Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 129, 134; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 411
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62. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Creation • Creation, in Wisdom literature
Found in books: Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 78; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 43
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63. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Creation • Creation, • Creation, creation of Cult, cultic • Creation, priestly account of • Creation, story of • Ethnic boundary making model, contraction • Ethnic boundary making model, equalization • God,creating/creativity of • Qumran sectarians, decison-making process of • creation • creation topoi • creation, language • measurements, creation of • topoi, creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 29; Bakker (2023), The Secret of Time: Reconfiguring Wisdom in the Dead Sea Scrolls. 134; Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 411; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 193; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50, 54; Levison (2009), Filled with the Spirit, 186, 303, 312, 387; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 43; Shemesh (2009), Halakhah in the Making: The Development of Jewish Law from Qumran to the Rabbis. 63, 64, 103; van Maaren (2022), The Boundaries of Jewishness in the Southern Levant 200 BCE–132 CE, 153, 154, 155
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64. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Creation • Creation, • Hymn of Creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 7; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 212; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 37
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65. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: • Creation, • Creation, creation of Cult, cultic • Creation, story of • Spirit, characterizations as, of creation • creation topoi • topoi, creation
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 34; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 109; Levison (2009), Filled with the Spirit, 205, 303, 313
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66. Anon., Sibylline Oracles, 3.20, 8.402 (1st cent. BCE - 5th cent. CE)
Tagged with subjects: • Blueprint of creation • Idols, Making/Fashioning of • creation narrative • creator, creation
Found in books: McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 76; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 146; Stuckenbruck (2007), 1 Enoch 91-108, 399; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 173
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3.20 20 But he, eternal Lord, proclaims himself
8.402 But gall for food and vinegar to drink'' None |
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67. Philo of Alexandria, Plant., 50 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Creation
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83
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50 And accordingly what is said afterwards is in strict agreement with what is said before, namely, that the world is the beautiful and properly prepared house of God, appreciable by the external senses; and that he himself made it and that it is not uncreated, as some persons have thought. And he uses the word "sanctuary," as meaning a splendour emitted from holy objects, an imitation of the archetypal model; since those things which are beautiful to the external senses are to the intellectual senses models of what is beautiful. The expression that "it was prepared by the hands of God," means that it was made by his worldcreating powers. '' None |
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68. Philo of Alexandria, On The Life of Abraham, 5-6, 52, 88 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Creation • creation • creator, creation • new creation • revelation, creation
Found in books: Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143; Estes (2020), The Tree of Life, 246; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 74, 75; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 254; Osborne (2010), Clement of Alexandria, 86; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 92
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5 for these men have been living and rational laws; and the lawgiver has magnified them for two reasons; first, because he was desirous to show that the injunctions which are thus given are not inconsistent with nature; and, secondly, that he might prove that it is not very difficult or laborious for those who wish to live according to the laws established in these books, since the earliest men easily and spontaneously obeyed the unwritten principle of legislation before any one of the particular laws were written down at all. So that a man may very properly say, that the written laws are nothing more than a memorial of the life of the ancients, tracing back in an antiquarian spirit, the actions and reasonings which they adopted; '6 for these first men, without ever having been followers or pupils of any one, and without ever having been taught by preceptors what they ought to do or say, but having embraced a line of conduct consistent with nature from attending to their own natural impulses, and from being prompted by an innate virtue, and looking upon nature herself to be, what in fact she is, the most ancient and duly established of laws, did in reality spend their whole lives in making laws, never of deliberate purpose doing anything open to reproach, and for their accidental errors propitiating God, and appeasing him by prayers and supplications, so as to procure for themselves the enjoyment of an entire life of virtue and prosperity, both in respect of their deliberate actions, and those which proceeded from no voluntary purpose. II.
52 This then is what appears to be said of these holy men; and it is indicative of a nature more remote from our knowledge than, and much superior to, that which exists in the objects of outward sense; for the sacred word appears thoroughly to investigate and to describe the different dispositions of the soul, being all of them good, the one aiming at what is good by means of instruction, the second by nature, the last by practice; for the first, who is named Abraham, is a symbol of that virtue which is derived from instruction; the intermediate Isaac is an emblem of natural virtue; the third, Jacob, of that virtue which is devoted to and derived from practice.
88 Therefore, having now given both explanations, the literal one as concerning the man, and the allegorical one relating to the soul, we have shown that both the man and the mind are deserving of love; inasmuch as the one is obedient to the sacred oracles, and because of their influence submits to be torn away from things which it is hard to part; and the mind deserves to be loved because it has not submitted to be for ever deceived and to abide permanently with the essences perceptible by the outward senses, thinking the visible world the greatest and first of gods, but soaring upwards with its reason it has beheld another nature better than that which is visible, that, namely, which is appreciable only by the intellect; and also that being who is at the same time the Creator and ruler of both. XIX. ' None |
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69. Philo of Alexandria, On The Eternity of The World, 15, 17 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Creation • creation
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 197; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 291; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 243
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15 But the forementioned opinion is better and truer, not only because throughout the whole treatise he affirms that the Creator of the gods is also the father and creator and maker of everything, and that the world is a most beautiful work of his and his offspring, being an imitation visible to the outward senses of an archetypal model appreciable only by the intellect, comprehending in itself as many objects of the outward senses as the model does objects of the intellect, since it is a most perfect impression of a most perfect model, and is addressed to the outward sense as the other is to the Intellect. 17 But some persons think that the father of the Platonic theory was the poet Hesiod, as they conceive that the world is spoken of by him as created and indestructible; as created, when he says, -- "First did Chaos rule Then the broad-chested earth was brought to light, Foundation firm and lasting for whatever Exists among Mankind;" and as indestructible, because he has given no hint of its dissolution or destruction. ' None |
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70. Philo of Alexandria, On Husbandry, 97 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Creation of the world • On the Creation of the World
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 178
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97 But, in the allegorical explanations of these statements, all that bears a fabulous appearance is got rid of in a moment, and the truth is discovered in a most evident manner. The serpent, then, which appeared to the woman, that is to life depending on the outward senses and on the flesh, we pronounce to have been pleasure, crawling forward with an indirect motion, full of innumerable wiles, unable to raise itself up, ever cast down on the ground, creeping only upon the good things of the earth, seeking lurking places in the body, burying itself in each of the outward senses as in pits or caverns, a plotter against man, designing destruction to a being better than itself, eager to kill with its poisonous but painless bite. But the brazen serpent, made by Moses, we explain as being the disposition opposite to pleasure, namely, patient endurance, on which account it is that he is represented as having made it of brass, which is a very strong material. '' None |
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71. Philo of Alexandria, On The Cherubim, 28, 86, 90, 125, 127 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Agency, And creation of mankind • Blueprint of creation • Creation • Creation and ownership, Hellenistic views • Creation and ownership, of mankind • Creation, creator • Logos, As blueprint of creation • Moses, Timaeus and Genesis creation story • Philo of Alexandria, Creation eternal • Philo of Alexandria, on the creation of the world • cosmos, creation of • creation, God’s Powers in • creator, creation • human being, creation of
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 271; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 88; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 273; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101, 166; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 74; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 100, 144, 146, 148; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 27, 205; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 147; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
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28 and that the third thing which was between the two, and had the effect of bringing them together was reason, for that it was owing to reason that God was both a ruler and good. Now, of this ruling authority and of this goodness, being two distinct powers, On the Cherubim were the symbols, but of reason the flaming sword was the symbol. For reason is a thing capable of rapid motion and impetuous, and especially the reason of the Creator of all things is so, inasmuch as it was before everything and passed by everything, and was conceived before everything, and appears in everything.
86 And the doctrine is this: God alone keeps festival in reality, for he alone rejoices, he alone is delighted, he alone feels cheerfulness, and to him alone is it given, to pass an existence of perfect peace unmixed with war. He is free from all pain, and free from all fear; he has no participation in any evils, he yields to no one, he suffers no sorrow, he knows no fatigue, he is full of unalloyed happiness; his nature is entirely perfect, or rather God is himself the perfection, and completion, and boundary of happiness, partaking of nothing else by which he can be rendered better, but giving to every individual thing a portion of what is suited to it, from the fountain of good, namely, from himself; for the beautiful things in the world would never have been such as they are, if they had not been made after an archetypal pattern, which was really beautiful, the uncreate, and blessed, and imperishable model of all things. XXVI.
90 Since therefore it is naturally the case that things, which are changed, are changed in consequence of fatigue, and since God is subject to no variation and to no change, he must also by nature be free from fatigue, and that, which has no participation in weakness, even though it moves everything, cannot possibly cease to enjoy rest for ever. So that rest is the appropriate attribute of God alone. XXVII. And it has been shown that it is suitable to his character to keep festival; sabbaths therefore and festivals belong to the great Cause of all things alone, and absolutely to no man whatever.
125 Because God was the cause, not the instrument; and what was born was created indeed through the agency of some instrument, but was by all means called into existence by the great first cause; for many things must co-operate in the origination of anything; by whom, from what, by means of what, and why? Now he by whom a thing originates is the cause; that from which a thing is made is the material; that by means of which it was made is the instrument; and why, is the object. 127 And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. ' None |
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72. Philo of Alexandria, On The Confusion of Tongues, 14, 146-147, 172, 179 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Angels, Involvement in Creation • Blueprint of creation • Creation • Creation of the world • Creation, creator • Logos, As blueprint of creation • create, creation, creator • creator, creation • human being, creation of, Adam’s creation
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 222; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 145; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 157, 159, 161, 205, 251; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164; Stuckenbruck (2007), 1 Enoch 91-108, 654; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 274
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14 Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap.
146 And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. " 147 For which reason I was induced a little while ago to praise the principles of those who said, "We are all one man\'s Sons." For even if we are not yet suitable to be called the sons of God, still we may deserve to be called the children of his eternal image, of his most sacred word; for the image of God is his most ancient word.
172 Again, it is by means of these powers that the incorporeal world, perceptible by the intellect, has been put together, which is the archetypal model of this invisible world, being compounded by invisible species, just as this world is of invisible bodies.
179 Very appropriately therefore has God attributed the creation of this being, man, to his lieutets, saying, "Let us make man," in order that the successes of the intellect may be attributed to him alone, but the errors of the being thus created, to his subordinate power: for it did not appear to be suitable to the dignity of God, the ruler of the universe, to make the road to wickedness in a rational soul by his own agency; for which reason he has committed to those about him the creation of this portion of the universe; for it was necessary that the voluntary principle, as the counterpoise to the involuntary principle, should be established and made known, with a view to the completion and perfection of the universe. XXXVI. " None |
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73. Philo of Alexandria, On The Preliminary Studies, 100-106 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Creation • create, creation, creator
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 192; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 104
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100 Very beautifully, therefore, and at the same time most unavoidably, does the sacred historian tell us in the fashion of an incidental narrative, when the memorial of that heavenly and divine food was consecrated in the golden urn, that "gomer was the tenth part of three Measures." For in us men there appear to be three measures, the outward senses, and speech, and mind. The outward sense being the measure of the objects of outward sense, speech being the measure of nouns and verbs, and of whatever is said; and the mind being the measure of those things which can only be perceived by the intellect. '101 We must therefore offer first-fruits of each of these three measures as a sacred tenth, in order that our powers of speaking, and of feeling, and of comprehending, may be seen to be irreproachable and sound, in reference to and in connection with God. For this is the true and just measure, and the things that relate to ourselves are false and unjust measures. XIX. 102 Very appropriately, therefore, in the case of sacrifices also, the tenth part of the measure of fine wheat flour will be brought upon the altar, together with the victims. But the number of nine, which is what is left of the number ten, will remain among us. 103 And the daily sacrifice of the priests corresponds also to these facts. For it is expressly commanded to them to offer every day the tenth part of an Ephah of fine wheat flour. For, passing over the ninth number, the god who was only discernible by the outward senses and by opinion, they learnt to worship the tenth, who is the only living and true God. 104 For the world had nine portions assigned to it, eight in heaven, namely the portion of the fixed stars and the seven planets which are all borne forward in the same arrangement, and the ninth being the earth in conjunction with the air and water. For of these things there is only one bond and connection, though they admit all kinds of various changes and alterations. 105 Therefore men in general have paid honours to these nine portions, and to the world which is compounded of them. But the perfect man honours only that being who is above the nine, and who is their creator, being the tenth portion, namely God. For having examined into the whole of his works, he has felt a love for the creator of them, and he has become anxious to be his suppliant and servant. On this account the priest offers up a tenth every day to the tenth, the only and everlasting God. 106 This is, to speak properly, the spiritual passover of the soul, the passing over of all the passions and of every object of the outward senses to the tenth, which is the proper object of the intellect, and which is divine. For it is said in the scripture: "On the tenth day of this month let each of them take a sheep according to his house; in order that from the tenth, there may be consecrated to the tenth, that is to God, the sacrifices which have been preserved in the soul, which is illuminated in two portions out of the three, until it is entirely changed in every part, and becomes a heavenly brilliancy like a full moon, at the height of its increase at the end of the second week, and so is able not only to guard, but even to sacrifice uninjured and faultless improvements, that is to say, propitiations. ' None |
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74. Philo of Alexandria, On The Decalogue, 1, 20-30, 96-105, 156, 158-163, 171 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Creation • Creation of the world • Moses, Timaeus and Genesis creation story • Philo of Alexandria, Creation eternal • creation • revelation, creation
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 181, 186; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 2; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 156; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 181, 188, 190, 192; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 156; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 147; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 92
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1 I have in my former treatises set forth the lives of Moses and the other wise men down to his time, whom the sacred scriptures point out as the founders and leaders of our nation, and as its unwritten laws; I will now, as seems pointed out by the natural order of my subject, proceed to describe accurately the character of those laws which are recorded in writing, not omitting any allegorical meaning which may perchance be concealed beneath the plain language, from that natural love of more recondite and laborious knowledge which is accustomed to seek for what is obscure before, and in preference to, what is evident. 20 and I will explain each kind as well as I can. VI. And first of all, I will speak of those which rather resemble heads of laws, of which in the first place one must at once admire the number, inasmuch as they are completed in the perfect number of the decade, which contains every variety of number, both those which are even, and those which are odd, and those which are even-odd; the even numbers being such as two, the odd numbers such as three, the even-odd such as five, it also comprehends all the varieties of the multiplication of numbers, and of those numbers which contain a whole number and a fraction, and of those which contain several fractional parts; 2
1 it comprehends likewise all the proportions; the arithmetical, which exceeds and it exceeded by an equal number: as in the case of the numbers one, and two, and three; and the geometrical, according to which, as the proportion of the first number is to the second, the same is the ratio of the second to the third, as is the case in the numbers one, two and four; and also in multiplication, which double, or treble, or in short multiply figures to any extent; also in those which are half as much again as the numbers first spoken of, or one third greater, and so on. It also contains the harmonic proportion, in accordance with which that number which is in the middle between two extremities, is exceeded by the one, and exceeds the other by an equal part; as is the case with the numbers three, four, and six. 22 The decade also contains the visible peculiar properties of the triangles, and squares, and other polygonal figures; also the peculiar properties of symphonic ratios, that of the diatessaron in proportion exceeding by one fourth, as is the ratio of four to three; that of fifths exceeding in the ratio of half as much again, as is the case with the proportion of three to two. Also, that of the diapason, where the proportion is precisely twofold, as is the ratio of two to one, or that of the double diapason, where the proportion is fourfold, as in the ratio of eight to two. 23 And it is in reference to this fact that the first philosophers appear to me to have affixed the names to things which they have given them. For they were wise men, and therefore they very speciously called the number ten the decade (teµn dekada), as being that which received every thing (hoµsanei dechada ousan), from receiving (tou dechesthai) and containing every kind of number, and ratio connected with number, and every proportion, and harmony, and symphony. VII. 24 Moreover, at all events, in addition to what has been already said, any one may reasonably admire the decade for the following reason, that it contains within itself a nature which is at the same time devoid of intervals and capable of containing them. Now that nature which has no connection with intervals is beheld in a point alone; but that which is capable of containing intervals is beheld under three appearances, a line, and a superficies, and a solid. 25 For that which is bounded by two points is a line; and that which has two dimensions or intervals is a superficies, the line being extended by the addition of breadth; and that which has three intervals is a solid, length and breadth having taken to themselves the addition of depth. And with these three nature is content; for she has not engendered more intervals or dimensions than these three. 26 And the archetypal numbers, which are the models of these three are, of the point the limit, of the line the number two, and of the superficies the number three, and of the solid the number four; the combination of which, that is to say of one, and two, and three, and four completes the decade, which displays other beauties also in addition to those which are visible. 27 For one may almost say that the whole infinity of numbers is measured by this one, because the boundaries which make it up are four, namely, one, two, three, and four; and an equal number of boundaries, corresponding to them in equal proportions, make up the number of a hundred out of decades; for ten, and twenty, and thirty, and forty produce a hundred. And in the same way one may produce the number of a thousand from hundreds, and that of a myriad from thousands. 28 And the unit, and the decade, and the century, and the thousand, are the four boundaries which generate the decade, which last number, besides what has been already said, displays also other differences of numbers, both the first, which is measured by the unit alone, of which an instance is found in the numbers three, or five, or seven; and the square which is the fourth power, which is an equally equal number. Also the cube, which is the eighth power, which is equally equal equally, and also the perfect number, the number six, which is made equal to its component parts, three, and two, and one. VIII. 29 But what is the use now of enumerating the excellencies of the decade, which are infinite in number; treating our most important task as one of no importance, which is, indeed, of itself most all-sufficient, and worthy material for the study of those who devote themselves to mathematics? The other points we must pass over for the present; but perhaps it may not be out of place to mention one by way of example; 30 for those who have devoted themselves to the doctrines of philosophy say that what are called the categories in nature are ten only in number, --quality, essence, quantity, relation, action, passion, possession, condition, and those two without which nothing can exist, time and place.
96 The fourth commandment has reference to the sacred seventh day, that it may be passed in a sacred and holy manner. Now some states keep the holy festival only once in the month, counting from the new moon, as a day sacred to God; but the nation of the Jews keep every seventh day regularly, after each interval of six days; 97 and there is an account of events recorded in the history of the creation of the world, comprising a sufficient relation of the cause of this ordice; for the sacred historian says, that the world was created in six days, and that on the seventh day God desisted from his works, and began to contemplate what he had so beautifully created; 98 therefore, he commanded the beings also who were destined to live in this state, to imitate God in this particular also, as well as in all others, applying themselves to their works for six days, but desisting from them and philosophising on the seventh day, and devoting their leisure to the contemplation of the things of nature, and considering whether in the preceding six days they have done anything which has not been holy, bringing their conduct before the judgment-seat of the soul, and subjecting it to a scrutiny, and making themselves give an account of all the things which they have said or done; the laws sitting by as assessors and joint inquirers, in order to the correcting of such errors as have been committed through carelessness, and to the guarding against any similar offences being hereafter repeated. 99 But God, on one occasion, employed the six days for the completion of the world, though he had no need of any length of time for such a purpose; but each man, as partaking of a mortal nature, and as being in need of ten thousand things for the unavoidable necessities of life, ought not to hesitate, even to the end of his life, to provide himself with all requisites, always allowing himself an interval of rest on the sacred seventh day.
100 Is it not a most beautiful recommendation, and one most admirably adapted to the perfecting of, and leading man to, every virtue, and above all to piety? The commandment, in effect says: Always imitate God; let that one period of seven days in which God created the world, be to you a complete example of the way in which you are to obey the law, and an all-sufficient model for your actions. Moreover, the seventh day is also an example from which you may learn the propriety of studying philosophy; as on that day, it is said, God beheld the works which he had made; so that you also may yourself contemplate the works of nature, and all the separate circumstances which contribute towards happiness.
10
1 Let us not pass by such a model of the most excellent ways of life, the practical and the contemplative; but let us always keep our eyes fixed upon it, and stamp a visible image and representation of it on our own minds, making our mortal nature resemble, as far as possible, his immortal one, in respect of saying and doing what is proper. And in what sense it is said that the world was made by God in six days, who never wants time at all to make anything, has been already explained in other passages where we have treated of allegories. XXI.
102 Now, those who have applied themselves to mathematical studies, fully explain the precedence and pre-eminence to which the number seven is entitled among all existing things, tracing it out with great care and exceeding minuteness and accuracy; for among numbers seven is the virgin number, the nature which has no mother, that which is most nearly related to the unit, the foundation of all numbers; the idea of the planets, just as the unit is of the immovable sphere; for of the unit and the number seven consists the incorporeal heaven, the model of the visible heaven, and the heaven is made up of indivisible and divisible nature.
103 Now, indivisible nature has assigned to it the first, and highest, and immovable circumference, which the unit inspects and overlooks; but the divisible nature has received that circumference which is inferior both in power and in arrangement, which the number seven inspects, which, being divided into six parts, has produced what are called the seven planets;
104 not indeed that any of the heavenly bodies do really wander (peplaneµtai), inasmuch as they all enjoy a divine, and happy, and blessed nature, to all of which characteristics a freedom from wandering is most closely akin: at all events, they always preserve a kind of identity in a constantly similar motion, and pass a long eternity without ever admitting any change or variation whatever. But because they revolve in a manner contrary to the indivisible and outermost sphere, they have been named planets (planeµtes), though without any strict propriety, by men speaking at random, who have by such language attributed their own propensity to wander to the heavenly bodies, which, in fact, never quit that position in the divine lamp in which they have been originally placed.
105 For all these reasons, and more besides, the number seven is honoured. But there is no one cause on account of which it has received its precedence so completely, as because it is by its means that the Creator and Father of the universe is most especially made manifest; for the mind beholds God in this as in a mirror, acting, and creating the world, and managing the whole universe. XXII. ' "
156 And the second commandment is the summary of all those laws which can possibly be enacted, about all the things made by hands, such as images and statues, and, in short, erections of any kind, of which the painters' and statuaries' arts are pernicious creators, for that commandment forbids such images to be made, and prohibits the cleaving to any of the fabulous inventions about the marriage of gods and the birth of gods, and the number of indescribable and painful calamities which are represented to have ensued from both such circumstances. "
158 And the fourth commandment, the one about the seventh day, we must not look upon in any other light than as a summary of all the laws relating to festivals, and of all the purificatory rites enjoined to be observed on each of them. But the service appointed for them was one of holy ablutions, and prayers deserving to be heard, and perfect sacrifices.
159 And in speaking of the seventh here, I mean both that which is combined with the number six, the most generative of all numbers, and also that which, without being combined with the number six, is added to it, being made to resemble the unit, each of which numbers is reckoned among the festivals; for the lawgiver refers to the term, the sacred festival of the new moon, which the people give notice of with trumpets, and the day of fasting, on which abstinence from all meats and drinks is enjoined, which the Hebrews call, in their native language, pascha, on which the whole nation sacrifices, each individual among them, not waiting for the priests, since on this occasion the law has given, for one especial day in every year, a priesthood to the whole nation, so that each private individual slays his own victim on this day.
160 And also the day on which is offered the sheaf of corn, as an offering of gratitude for the fertility and productiveness of the plain, as exhibited in the fulness of the ears of corn. And the day of pentecost, which is numbered from this day by seven portions of seven days, in which it is the custom to offer up loaves, which are truly called the loaves of the first fruits, since, in fact, they are the first fruits of the productions and crops of eatable grain, which God has given to mankind, as the most tractable of all his creatures.
16
1 But to the seventh day of the week he has assigned the greatest festivals, those of the longest duration, at the periods of the equinox both vernal and autumnal in each year; appointing two festivals for these two epochs, each lasting seven days; the one which takes place in the spring being for the perfection of what is being sown, and the one which falls in autumn being a feast of thanksgiving for the bringing home of all the fruits which the trees have produced. And seven days have very appropriately been appointed to the seventh month of each equinox, so that each month might receive an especial honour of one sacred day of festival, for the purpose of refreshing and cheering the mind with its holiday.
162 There are also other laws brought forward, enacted with great wisdom and excellence, conducing to the production of gentleness and fellowship among men, and inviting them to simplicity and equality; of these some have reference to that which is called the sabbatical year, in which it is expressly commanded that the people shall leave the whole land uncultivated, neither sowing, nor ploughing, nor preserving the trees, nor doing any other of the works which relate to agriculture;
163 for God thought the land, both the champaign and the mountainous country, after it had been labouring for six years in the production of crops, and the yearly yielding of its expected fruits, worthy of some relaxation, for the sake of recovering its breath as it were, and that, becoming free again, if one may say so, it might exert the spontaneous riches of its own nature.
17
1 The third, that which forbids stealing, is the one under cover of which are enacted all the regulations which have been laid down, respecting the repudiation of debts, and those who deny what has been deposited with them, and who form unhallowed partnerships, and indulge in shameless acts of rapine, and, in short, in any kind of covetousness by which some person are induced, either openly or secretly to appropriate the possessions of others. ' None |
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75. Philo of Alexandria, On Drunkenness, 30-31 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Creation • creation • creator, creation
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 23; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 158, 161, 205; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 117
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30 but of the father and mother the appellations are common, but their powers are different. At all events we shall speak with justice, if we say that the Creator of the universe is also the father of his creation; and that the mother was the knowledge of the Creator with whom God uniting, not as a man unites, became the father of creation. And this knowledge having received the seed of God, when the day of her travail arrived, brought forth her only and well-beloved son, perceptible by the external senses, namely this world. '31 Accordingly wisdom is represented by some one of the beings of the divine company as speaking of herself in this manner: "God created me as the first of his works, and before the beginning of time did he establish me." For it was necessary that all the things which came under the head of the creation must be younger than the mother and nurse of the whole universe. IX. ' None |
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76. Philo of Alexandria, On Flight And Finding, 94-95, 100-101, 109, 112 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Blueprint of creation • Creation • Creation and ownership, of mankind • Creation, creator • Logos, As blueprint of creation • Philo of Alexandria, on the creation of the world • creation, Creator caring for • creation, God’s Powers in • creator, creation
Found in books: Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 265, 271; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 88; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 172; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 22; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 77; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 144, 146; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 72, 157, 209; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164
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94 These then are the reasons on account of which they who have committed unintentional homicide fly only to those cities which belong to the ministers of the temple. We must now proceed to mention what these cities are, and why they are six in numbers. Perhaps we may say that the most ancient, and the strongest, and the most excellent metropolis, for I may not call it merely a city, is the divine word, to flee to which first is the most advantageous course of all. 95 But the other five, being as it were colonies of that one, are the powers of Him who utters the word, the chief of which is his creative power, according to which the Creator made the world with a word; the second is his kingly power, according to which he who has created rules over what is created; the third is his merciful power, in respect of which the Creator pities and shows mercy towards his own work; the fourth is his legislative power, by which he forbids what may not be done. ...( 96) And these are the very beautiful and most excellently fenced cities, the best possible refuge for souls which are worthy to be saved for ever; and the establishment of them is merciful and humane, calculated to excite men, to aid and to encourage them in good hopes. Who else could more greatly display the exceeding abundance of his mercy, all of the powers which are able to benefit us, towards such an exceeding variety of persons who err by unintentional misdeeds, and who have neither the same strength nor the same weakness?
100 These, then, are the six cities which Moses calls cities of refuge, five of which have had their figures set forth in the sacred scriptures, and their images are there likewise. The images of the cities of command and prohibition are the laws in the ark; that of the merciful power of God is the covering of the ark, and he calls it the mercy-seat. The images of the creative power and of the kingly power are the winged cherubim which are placed upon it. '101 But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, "I will speak unto thee from above the mercyseat, in the midst, between the two Cherubim." So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe.
109 For Moses says that he cannot be defiled neither in respect of his father, that is, the mind, nor his mother, that is, the external sense; because, I imagine, he has received imperishable and wholly pure parents, God being his father, who is also the father of all things, and wisdom being his mother, by means of whom the universe arrived at creation;
112 for the word of the living God being the bond of every thing, as has been said before, holds all things together, and binds all the parts, and prevents them from being loosened or separated. And the particular soul, as far as it has received power, does not permit any of the parts of the body to be separated or cut off contrary to their nature; but as far as depends upon itself, it preserves every thing entire, and conducts the different parts to a harmony and indissoluble union with one another. But the mind of the wise man being thoroughly purified, preserves the virtues in an unbroken and unimpaired condition, having adapted their natural kindred and communion with a still more solid good will. XXI. ' None |
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77. Philo of Alexandria, On Giants, 61 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • creation • creation, new
Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 335; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 91, 92
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61 Lastly, those who are born of God are priests and prophets, who have not thought fit to mix themselves up in the constitutions of this world, and to become cosmopolites, but who having raised themselves above all the objects of the mere outward senses, have departed and fixed their views on that world which is perceptible only by the intellect, and have settled there, being inscribed in the state of incorruptible incorporeal ideas. XIV. '' None |
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78. Philo of Alexandria, On The Migration of Abraham, 6, 91-93, 181 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Agency, And creation of mankind • Creation • Creation and ownership, of mankind • Moses, Timaeus and Genesis creation story • Philo of Alexandria, Creation eternal • creation • creator, creation • intelligible realities/being, worlds/creation
Found in books: Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 291; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 94; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 144, 147; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 250; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 147; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 114
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6 What, then, can it be except the Word, which is more ancient than all the things which were the objects of creation, and by means of which it is the Ruler of the universe, taking hold of it as a rudder, governs all things. And when he was fashioning the world, he used this as his instrument for the blameless argument of all the things which he was completing. II.
91 For although the seventh day is a lesson to teach us the power which exists in the uncreated God, and also that the creature is entitled to rest from his labours, it does not follow that on that account we may abrogate the laws which are established respecting it, so as to light a fire, or till land, or carry burdens, or bring accusations, or conduct suits at law, or demand a restoration of a deposit, or exact the repayment of a debt, or do any other of the things which are usually permitted at times which are not days of festival. 92 Nor does it follow, because the feast is the symbol of the joy of the soul and of its gratitude towards God, that we are to repudiate the assemblies ordained at the periodical seasons of the year; nor because the rite of circumcision is an emblem of the excision of pleasures and of all the passions, and of the destruction of that impious opinion, according to which the mind has imagined itself to be by itself competent to produce offspring, does it follow that we are to annul the law which has been enacted about circumcision. Since we shall neglect the laws about the due observance of the ceremonies in the temple, and numbers of others too, if we exclude all figurative interpretation and attend only to those things which are expressly ordained in plain words. 93 But it is right to think that this class of things resembles the body, and the other class the soul; therefore, just as we take care of the body because it is the abode of the soul, so also must we take care of the laws that are enacted in plain terms: for while they are regarded, those other things also will be more clearly understood, of which these laws are the symbols, and in the same way one will escape blame and accusation from men in general.
181 but he differs from them widely in their opinion of God, not intimating that either the world itself, or the soul of the world, is the original God, nor that the stars or their motions are the primary causes of the events which happen among men; but he teaches that this universe is held together by invisible powers, which the Creator has spread from the extreme borders of the earth to heaven, making a beautiful provision to prevent what he has joined together from being dissolved; for the indissoluble chains which bind the universe are his powers. '' None |
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79. Philo of Alexandria, On The Creation of The World, 1-37, 42-43, 45-53, 56, 60-61, 63, 65-128, 134-136, 139-140, 144, 146, 151, 153-157, 159, 168, 170-172, 174 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Adam/adam, creation of • Agency, And creation of mankind • Angels, Involvement in Creation • Augustine, creation narrative of • Blueprint of creation • Creation • Creation and ownership, Ex nihilo • Creation and ownership, of mankind • Creation of the world • Creation, Ancient Near Eastern views • Creation, creator • Creation, priestly account of • Creation, story of • Creation/Creator • Genesis, two accounts of creation in • God, Father of the whole creation, as • God, human created according to the image of • God,creating/creativity of • Law, biblical and creation • Logos, As blueprint of creation • Moses, Timaeus and Genesis creation story • On the Creation of the World • Origen, on creation vocabulary in Genesis • Philo of Alexandria, Creation eternal • Philo of Alexandria, Creation theology • Philo of Alexandria, and layered creation process • Philo of Alexandria, on the creation of the world • Platonists/Platonism/Plato, on creation of the world • Spirit, effects of, creation • Theology, creation • Time, creation in time • causality, in creation • cosmos, creation of • create, creation, creator • creation • creation ex nihilo • creation of man • creation of the • creation of the world • creation of the world, Philo of Alexandria on • creation of the world, Platonists on • creation topoi • creation, Apuleius on • creation, Augustine’s narrative of • creation, Creator caring for • creation, God’s Powers in • creation, according to Philo of Alexandria • creation, in Genesis, double (Philo) • creation, in Genesis, meanings of “day” within • creation, in Genesis, six days of • creation, in Genesis, “one off,” vs. continuous providence • creation, in the Exposition • creation, new • creation, of light • creation, topos • creations • creator, creation • gods, creation and activity of • gods, creation, simultaneous • human being, creation of • image of God, creation as • intelligible realities/being, worlds/creation • light, creation of • new creation • revelation, creation • seeds, in Augustine’s creation theory • time, god creates • topoi, creation • topos, creation • universe, created vs. uncreated
Found in books: Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 181; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 1, 2, 160, 218, 265, 271, 296, 297; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 61, 156; Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 143; Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 88, 94, 128; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12, 13, 170, 172, 178, 179, 180, 181, 183, 185, 186, 188, 190, 192, 196; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 334, 335; Estes (2020), The Tree of Life, 246; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 142, 143, 144, 273, 274, 284, 285; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 69, 70, 72, 73, 108; Geljon and Runia (2013), Philo of Alexandria: On Cultivation: Introduction, Translation and Commentary, 128; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 101, 153, 156, 166, 167, 204; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 21, 23, 25; Hankinson (1998), Cause and Explanation in Ancient Greek Thought, 341; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 148, 152, 243; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 16, 134, 240, 242, 249; Levison (2009), Filled with the Spirit, 146, 147, 148, 248, 309, 311, 387; Levison (2023), The Greek Life of Adam and Eve. 448, 860; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 156; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 355; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 77; Martens (2003), One God, One Law: Philo of Alexandria on the Mosaic and Greco-Roman Law, 74; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 53, 136, 139, 144, 145; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 233; Niehoff (2011), Jewish Exegesis and Homeric Scholarship in Alexandria, 170, 177, 178, 179, 180, 181; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 145, 146, 250, 251, 254; O'Brien (2015), The Demiurge in Ancient Thought, 58; Osborne (2010), Clement of Alexandria, 86; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 147, 210, 211; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 74, 76, 85, 92, 94, 102; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 164; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 143; Stuckenbruck (2007), 1 Enoch 91-108, 654; Veltri (2006), Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions. 113; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 105, 115, 274
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1 of other lawgivers, some have set forth what they considered to be just and reasonable, in a naked and unadorned manner, while others, investing their ideas with an abundance of amplification, have sought to bewilder the people, by burying the truth under a heap of fabulous inventions. ' 2 But Moses, rejecting both of these methods, the one as inconsiderate, careless, and unphilosophical, and the other as mendacious and full of trickery, made the beginning of his laws entirely beautiful, and in all respects admirable, neither at once declaring what ought to be done or the contrary, nor (since it was necessary to mould beforehand the dispositions of those who were to use his laws) inventing fables himself or adopting those which had been invented by others. 3 And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated. 4 Accordingly no one, whether poet or historian, could ever give expression in an adequate manner to the beauty of his ideas respecting the creation of the world; for they surpass all the power of language, and amaze our hearing, being too great and venerable to be adapted to the sense of any created being. 5 That, however, is not a reason for our yielding to indolence on the subject, but rather from our affection for the Deity we ought to endeavour to exert ourselves even beyond our powers in describing them: not as having much, or indeed anything to say of our own, but instead of much, just a little, such as it may be probable that human intellect may attain to, when wholly occupied with a love of and desire for wisdom. 6 For as the smallest seal receives imitations of things of colossal magnitude when engraved upon it, so perchance in some instances the exceeding beauty of the description of the creation of the world as recorded in the Law, overshadowing with its brilliancy the souls of those who happen to meet with it, will be delivered to a more concise record after these facts have been first premised which it would be improper to pass over in silence. II. 7 For some men, admiring the world itself rather than the Creator of the world, have represented it as existing without any maker, and eternal; and as impiously as falsely have represented God as existing in a state of complete inactivity, while it would have been right on the other hand to marvel at the might of God as the creator and father of all, and to admire the world in a degree not exceeding the bounds of moderation. 8 But Moses, who had early reached the very summits of philosophy, and who had learnt from the oracles of God the most numerous and important of the principles of nature, was well aware that it is indispensable that in all existing things there must be an active cause, and a passive subject; and that the active cause is the intellect of the universe, thoroughly unadulterated and thoroughly unmixed, superior to virtue and superior to science, superior even to abstract good or abstract beauty; 9 while the passive subject is something iimate and incapable of motion by any intrinsic power of its own, but having been set in motion, and fashioned, and endowed with life by the intellect, became transformed into that most perfect work, this world. And those who describe it as being uncreated, do, without being aware of it, cut off the most useful and necessary of all the qualities which tend to produce piety, namely, providence:
10 for reason proves that the father and creator has a care for that which has been created; for a father is anxious for the life of his children, and a workman aims at the duration of his works, and employs every device imaginable to ward off everything that is pernicious or injurious, and is desirous by every means in his power to provide everything which is useful or profitable for them. But with regard to that which has not been created, there is no feeling of interest as if it were his own in the breast of him who has not created it.
1
1 It is then a pernicious doctrine, and one for which no one should contend, to establish a system in this world, such as anarchy is in a city, so that it should have no superintendant, or regulator, or judge, by whom everything must be managed and governed.
12 But the great Moses, thinking that a thing which has not been uncreated is as alien as possible from that which is visible before our eyes (for everything which is the subject of our senses exists in birth and in changes, and is not always in the same condition), has attributed eternity to that which is invisible and discerned only by our intellect as a kinsman and a brother, while of that which is the object of our external senses he had predicated generation as an appropriate description. Since, then, this world is visible and the object of our external senses, it follows of necessity that it must have been created; on which account it was not without a wise purpose that he recorded its creation, giving a very venerable account of God. III.
13 And he says that the world was made in six days, not because the Creator stood in need of a length of time (for it is natural that God should do everything at once, not merely by uttering a command, but by even thinking of it); but because the things created required arrangement; and number is akin to arrangement; and, of all numbers, six is, by the laws of nature, the most productive: for of all the numbers, from the unit upwards, it is the first perfect one, being made equal to its parts, and being made complete by them; the number three being half of it, and the number two a third of it, and the unit a sixth of it, and, so to say, it is formed so as to be both male and female, and is made up of the power of both natures; for in existing things the odd number is the male, and the even number is the female; accordingly, of odd numbers the first is the number three, and of even numbers the first is two, and the two numbers multiplied together make six.
14 It was fitting therefore, that the world, being the most perfect of created things, should be made according to the perfect number, namely, six: and, as it was to have in it the causes of both, which arise from combination, that it should be formed according to a mixed number, the first combination of odd and even numbers, since it was to embrace the character both of the male who sows the seed, and of the female who receives it.
15 And he allotted each of the six days to one of the portions of the whole, taking out the first day, which he does not even call the first day, that it may not be numbered with the others, but entitling it one, he names it rightly, perceiving in it, and ascribing to it the nature and appellation of the limit. IV. We must mention as much as we can of the matters contained in his account, since to enumerate them all is impossible; for he embraces that beautiful world which is perceptible only by the intellect, as the account of the first day will show:
16 for God, as apprehending beforehand, as a God must do, that there could not exist a good imitation without a good model, and that of the things perceptible to the external senses nothing could be faultless which wax not fashioned with reference to some archetypal idea conceived by the intellect, when he had determined to create this visible world, previously formed that one which is perceptible only by the intellect, in order that so using an incorporeal model formed as far as possible on the image of God, he might then make this corporeal world, a younger likeness of the elder creation, which should embrace as many different genera perceptible to the external senses, as the other world contains of those which are visible only to the intellect.
17 But that world which consists of ideas, it were impious in any degree to attempt to describe or even to imagine: but how it was created, we shall know if we take for our guide a certain image of the things which exist among us. When any city is founded through the exceeding ambition of some king or leader who lays claim to absolute authority, and is at the same time a man of brilliant imagination, eager to display his good fortune, then it happens at times that some man coming up who, from his education, is skilful in architecture, and he, seeing the advantageous character and beauty of the situation, first of all sketches out in his own mind nearly all the parts of the city which is about to be completed--the temples, the gymnasia, the prytanea, and markets, the harbour, the docks, the streets, the arrangement of the walls, the situations of the dwelling houses, and of the public and other buildings.
18 Then, having received in his own mind, as on a waxen tablet, the form of each building, he carries in his heart the image of a city, perceptible as yet only by the intellect, the images of which he stirs up in memory which is innate in him, and, still further, engraving them in his mind like a good workman, keeping his eyes fixed on his model, he begins to raise the city of stones and wood, making the corporeal substances to resemble each of the incorporeal ideas.
19 Now we must form a somewhat similar opinion of God, who, having determined to found a mighty state, first of all conceived its form in his mind, according to which form he made a world perceptible only by the intellect, and then completed one visible to the external senses, using the first one as a model. V. 20 As therefore the city, when previously shadowed out in the mind of the man of architectural skill had no external place, but was stamped solely in the mind of the workman, so in the same manner neither can the world which existed in ideas have had any other local position except the divine reason which made them; for what other place could there be for his powers which should be able to receive and contain, I do not say all, but even any single one of them whatever, in its simple form? 2
1 And the power and faculty which could be capable of creating the world, has for its origin that good which is founded on truth; for if any one were desirous to investigate the cause on account of which this universe was created, I think that he would come to no erroneous conclusion if he were to say as one of the ancients did say: "That the Father and Creator was good; on which account he did not grudge the substance a share of his own excellent nature, since it had nothing good of itself, but was able to become everything." 22 For the substance was of itself destitute of arrangement, of quality, of animation, of distinctive character, and full of all disorder and confusion; and it received a change and transformation to what is opposite to this condition, and most excellent, being invested with order, quality, animation, resemblance, identity, arrangement, harmony, and everything which belongs to the more excellent idea. VI. 23 And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it. 24 And if any one were to desire to use more undisguised terms, he would not call the world, which is perceptible only to the intellect, any thing else but the reason of God, already occupied in the creation of the world; for neither is a city, while only perceptible to the intellect, anything else but the reason of the architect, who is already designing to build one perceptible to the external senses, on the model of that which is so only to the intellect-- 25 this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII. 26 Moses says also; "In the beginning God created the heaven and the earth:" taking the beginning to be, not as some men think, that which is according to time; for before the world time had no existence, but was created either simultaneously with it, or after it; for since time is the interval of the motion of the heavens, there could not have been any such thing as motion before there was anything which could be moved; but it follows of necessity that it received existence subsequently or simultaneously. It therefore follows also of necessity, that time was created either at the same moment with the world, or later than it--and to venture to assert that it is older than the world is absolutely inconsistent with philosophy. 27 But if the beginning spoken of by Moses is not to be looked upon as spoken of according to time, then it may be natural to suppose that it is the beginning according to number that is indicated; so that, "In the beginning he created," is equivalent to "first of all he created the heaven;" for it is natural in reality that that should have been the first object created, being both the best of all created things, and being also made of the purest substance, because it was destined to be the most holy abode of the visible Gods who are perceptible by the external senses; 28 for if the Creator had made everything at the same moment, still those things which were created in beauty would no less have had a regular arrangement, for there is no such thing as beauty in disorder. But order is a due consequence and connection of things precedent and subsequent, if not in the completion of a work, at all events in the intention of the maker; for it is owing to order that they become accurately defined and stationary, and free from confusion. 29 In the first place therefore, from the model of the world, perceptible only by intellect, the Creator made an incorporeal heaven, and an invisible earth, and the form of air and of empty space: the former of which he called darkness, because the air is black by nature; and the other he called the abyss, for empty space is very deep and yawning with immense width. Then he created the incorporeal substance of water and of air, and above all he spread light, being the seventh thing made; and this again was incorporeal, and a model of the sun, perceptible only to intellect, and of all the lightgiving stars, which are destined to stand together in heaven. VIII. 30 And air and light he considered worthy of the pre-eminence. For the one he called the breath of God, because it is air, which is the most life-giving of things, and of life the causer is God; and the other he called light, because it is surpassingly beautiful: for that which is perceptible only by intellect is as far more brilliant and splendid than that which is seen, as I conceive, the sun is than darkness, or day than night, or the intellect than any other of the outward senses by which men judge (inasmuch as it is the guide of the entire soul), or the eyes than any other part of the body. 3
1 And the invisible divine reason, perceptible only by intellect, he calls the image of God. And the image of this image is that light, perceptible only by the intellect, which is the image of the divine reason, which has explained its generation. And it is a star above the heavens, the source of those stars which are perceptible by the external senses, and if any one were to call it universal light he would not be very wrong; since it is from that the sun and the moon, and all the other planets and fixed stars derive their due light, in proportion as each has power given to it; that unmingled and pure light being obscured when it begins to change, according to the change from that which is perceptible only by the intellect, to that which is perceptible by the external senses; for none of those things which are perceptible to the external senses is pure. IX. 32 Moses is right also when he says, that "darkness was over the face of the abyss." For the air is in a manner spread above the empty space, since having mounted up it entirely fills all that open, and desolate, and empty place, which reaches down to us from the regions below the moon. 33 And after the shining forth of that light, perceptible only to the intellect, which existed before the sun, then its adversary darkness yielded, as God put a wall between them and separated them, well knowing their opposite characters, and the enmity existing between their natures. In order, therefore, that they might not war against one another from being continually brought in contact, so that war would prevail instead of peace, God, burning want of order into order, did not only separate light and darkness, but did also place boundaries in the middle of the space between the two, by which he separated the extremities of each. For if they had approximated they must have produced confusion, preparing for the contest, for the supremacy, with great and unextinguishable rivalry, if boundaries established between them had not separated them and prevented them from clashing together, 34 and these boundaries are evening and morning; the one of which heralds in the good tidings that the sun is about to rise, gently dissipating the darkness: and evening comes on as the sun sets, receiving gently the collective approach of darkness. And these, I mean morning and evening, must be placed in the class of incorporeal things, perceptible only by the intellect; for there is absolutely nothing in them which is perceptible by the external senses, but they are entirely ideas, and measures, and forms, and seals, incorporeal as far as regards the generation of other bodies. 35 But when light came, and darkness retreated and yielded to it, and boundaries were set in the space between the two, namely, evening and morning, then of necessity the measure of time was immediately perfected, which also the Creator called "day." and He called it not "the first day," but "one day;" and it is spoken of thus, on account of the single nature of the world perceptible only by the intellect, which has a single nature. X. 36 The incorporeal world then was already completed, having its seat in the Divine Reason; and the world, perceptible by the external senses, was made on the model of it; and the first portion of it, being also the most excellent of all made by the Creator, was the heaven, which he truly called the firmament, as being corporeal; for the body is by nature firm, inasmuch as it is divisible into three parts; and what other idea of solidity and of body can there be, except that it is something which may be measured in every direction? therefore he, very naturally contrasting that which was perceptible to the external senses, and corporeal with that which was perceptible only by the intellect and incorporeal, called this the firmament. 37 Immediately afterwards he, with great propriety and entire correctness, called it the heaven, either because it was already the Boundary of everything, or because it was the first of all visible things which was created; and after its second rising he called the time day, referring the entire space and measure of a day to the heaven, on account of its dignity and honour among the things perceptible to the external senses. XI.
42 But in the first creation of the universe, as I have said already, God produced the whole race of trees out of the earth in full perfection, having their fruit not incomplete but in a state of entire ripeness, to be ready for the immediate and undelayed use and enjoyment of the animals which were about immediately to be born. 43 Accordingly he commanded the earth to produce these things. And the earth, as though it had for a long time been pregt and travailing, produced every sort of seed, and every sort of tree, and also of fruit, in unspeakable abundance; and not only were these produced fruits to be food for living animals, but enough also to serve as a preparation for the continuous production of similar fruits hereafter; covering substances consisting of seed, in which are the principles of all plants undistinguishable and invisible, but destined hereafter to become manifest and visible in the periodical maturity of the fruit.
45 And on the fourth day, after he had embellished the earth, he diversified and adorned the heaven: not giving the precedence to the inferior nature by arranging the heaven subsequently to the earth, or thinking that which was the more excellent and the more divine worthy only of the second place, but acting thus for the more manifest demonstration of the power of his dominion. For he foreknew with respect to men who were not yet born, what sort of beings they would be as to their opinions, forming conjectures on what was likely and probable, of which the greater part would be reasonable, though falling short of the character of unadulterated truth; and trusting rather to visible phenomena than to God, and admiring sophistry rather than wisdom. And again he knew that surveying the periods of the sun and moon, to which are owing the summers and winters, and the alternations of spring and autumn, they would conceive the revolutions of the stars in heaven to be the causes of all the things which every year should be produced and generated on the earth, accordingly that no one might venture either through shameless impudence or inordinate ignorance to attribute to any created thing the primary causes of things, he said: 46 "Let them run over in their minds the first creation of the universe, when, before the sun or the moon existed, the earth brought forth all kinds of plants and all kinds of fruits: and seeing this in their minds let them hope that it will again also bring forth such, according to the appointment of the Father, when it shall seem good to him, without his having need of the aid of any of the sons of men beneath the heavens, to whom he has given powers, though not absolute ones." For as a charioteer holding the reigns or a helmsman with his hand upon the rudder, he guides everything as he pleases, in accordance with law and justice, needing no one else as his assistant; for all things are possible to God. XV. 47 This is the cause why the earth bore fruit and herbs before God proceeded to adorn the heaven. And next the heaven was embellished in the perfect number four, and if any one were to pronounce this number the origin and source of the all-perfect decade he would not err. For what the decade is in actuality, that the number four, as it seems, is in potentiality, at all events if the numerals from the unit to Four are placed together in order, they will make ten, which is the limit of the number of immensity, around which the numbers wheel and turn as around a goal. 48 Moreover the number four also comprehends the principles of the harmonious concords in music, that in fours, and in fifths, and the diapason, and besides this the double diapason from which sounds the most perfect system of harmony is produced. For the ratio of the sounds in fourths is as four to three; and in fifths as three to two; and in the diapason that ratio is doubled: and in the double diapason it is increased fourfold, all which ratios the number four comprehends. At all events the first, or the epistritus, is the ratio of four to three; the second, or the hemiolius, is that of three to two: the twofold ratio is that of two to one, or four to two: and the fourfold ratio is that of four to one. XVI. 49 There is also another power of the number four which is a most wonderful one to speak of and to contemplate. For it was this number that first displayed the nature of the solid cube, the numbers before four being assigned only to incorporeal things. For it is according to the unit that that thing is reckoned which is spoken of in geometry as a point: and a line is spoken of according to the number two, because it is arranged by nature from a point; and a line is length without breadth. But when breadth is added to it, it becomes a superficies, which is arranged according to the number three. And a superficies, when compared with the nature of a solid cube, wants one thing, namely depth, and when this one thing is added to the three, it becomes four. On which account it has happened that this number is a thing of great importance, inasmuch as from an incorporeal substance perceptible only by intellect, it has led us on to a comprehension of a body divisible in a threefold manner, and which by its own nature is first perceived by the external senses. 50 And he who does not comprehend what is here said may learn to understand it from a game which is very common. Those who play with nuts are accustomed when they have placed three nuts on the floor, to place one more on the top of them producing a figure like a pyramid. Accordingly the triangle stands on the floor, arranged up to the number three, and the nut which is placed upon it makes up four in number, and in figure it produces a pyramid, being now a solid body. 5
1 And in addition to this there is this point also of which we should not be ignorant, the number four is the first number which is a square, being equal on all sides, the measure of justice and equality. And that it is the only number the nature of which is such that it is produced by the same numbers whether in combination, or in power. In combination when two and two are added together; and again in power when we speak of twice two; and in this is displays an exceedingly beautiful kind of harmony, which is not the lot of any other number. If we examine the number six which is composed of two threes, if these two numbers are multiplied it is not the number six that is produced, but a different one, the number nine. 52 And the number four has many other powers also, which we must subsequently show more accurately in a separate essay appropriated to it. At present it is sufficient to add this that it was the foundation of the creation of the whole heaven and the whole world. For the four elements, out of which this universe was made, flowed from the number four as from a fountain. And in addition to the four elements the seasons of the year are also four, which are the causes of the generation of animals and plants, the year being divided into the quadruple division of winter, and spring, and summer, and autumn. XVII. 53 The aforesaid number therefore being accounted worthy of such pre-eminence in nature, the Creator of necessity adorned the heaven by the number four, namely by that most beautiful and most godlike ornament the lightgiving stars. And knowing that of all existing things light is the most excellent, he made it the instrument of the best of all the senses, sight. For what the mind is in the soul, that the eye is in the body. For each of them sees, the one beholding those existing things which are perceptible only to the intellect, and the other those which are perceptible to the external senses. But the mind is in need of knowledge in order to distinguish incorporeal things, and the eyes have need of light in order to be able to perceive bodies, and light is also the cause of many other good things to men, and particularly of the greatest, namely philosophy.
56 And how great is the use and how great the advantage derivable from each of the aforesaid things, is plain from their effect. But with a view to a more accurate comprehension of them, it may perhaps not be out of place to trace out the truth in a regular discussion. Now the whole of time being divided into two portions day and night, the sovereignty of the day the Father has assigned to the Sun, as a mighty monarch: and that of the night he has given to the moon and to the multitude of the other stars.
60 They were also created to serve as measure of time; for it is by the appointed periodical revolutions of the sun and moon and other stars, that days and months and years are determined. And moreover it is owing to them that the most useful of all things, the nature of number exists, time having displayed it; for from one day comes the limit, and from two the number two, and from three, three, and from the notion of a month is derived the number thirty, and from a year that number which is equal to the days of the twelve months, and from infinite time comes the notion of infinite number. 6
1 To such great and indispensable advantages do the natures of the heavenly bodies and the motions of the stars tend. And to how many other things might I also affirm that they contribute which are as yet unknown to us? for all things are not known to the will of man; but of the things which contribute towards the durability of the universe, those which are established by laws and ordices which God has appointed to be unalterable for ever, are accomplished in every instance and in every country. XX.
63 therefore He commanded all the races of fish and sea-monsters to stand together in their places, animals differing both in their sizes and in their qualities; for they vary in different seas, though in some cases they are the same, and every animal was not formed to live every where. And was not this reasonable? For some of them delight in marshy places, and in water which is very deep; and some in sewers and harbours, being neither able to crawl up upon the land, nor to swim off far from the land. Some, again, dwell in the middle and in the deep sea, and avoid all the projecting promontories and islands and rocks: some also exult in fine weather and in calm, and some in storms and heavy surf. For being exercised by continual buffetings, and being in the habit of withstanding the current by force, they are very vigorous and become stout. After that he created the races of birds as akin to the races of aquatic animals (for they are each of them swimmers), leaving no species of creatures which traverse the air unfinished. XXI.
65 And after all He made man. But how he made him I will mention presently, after I have first explained that he adopted the most beautiful connection and train of consequences according to the system of the creation of animals which he had sketched out to himself; for of souls the most sluggish and the most weakly formed has been allotted to the race of fishes; and the most exquisitely endowed soul, that which is in all respects most excellent, has been given to the race of mankind, and one something between the two to the races of terrestrial animals and those which traverse the air; for the soul of such creatures is endowed with more acute sensations than the soul of fishes, but is more dull than that of mankind. 66 And it was on this account that of all living creatures God created fishes first, inasmuch as they partake of corporeal substance in a greater degree than they partake of soul, being in a manner animals and not animals, moving soulless things, having a sort of semblance of soul diffused through them for no object beyond that of keeping their bodies live (just as they say that salt preserves meat), in order that they may not easily be destroyed. And after the fishes, he created winged and terrestrial animals: for these are endowed with a higher degree of sensation, and from their formation show that the properties of their animating principle are of a higher order. But after all the rest, then, as has been said before, he created man, to whom he gave that admirable endowment of mind--the soul, if I may so call it, of the soul, as being like the pupil to the eye; for those who most accurately investigate the natures of things affirm, that it is the pupil which is the eye of the eye. XXII. 67 So at last all things were created and existing together. But when they all were collected in one place, then some sort of order was necessarily laid down for them for the sake of the production of them from one another which was hereafter to take place. Now in things which exist in part, the principle of order is this, to begin with that which is most inferior in its nature, and to end with that which is the most excellent of all; and what that is we will explain. It has been arranged that seed should be the principle of the generation of animals. It is plainly seen that this is a thing of no importance, being like foam; but when it has descended into the womb and remained there, then immediately it receives motion and is changed into nature; and nature is more excellent than seed, as also motion is better than quiet in created things; and nature, like a workman, or, to speak more correctly, like a faultless art, endows the moist substance with life, and fashions it, distributing it among the limbs and parts of the body, allotting that portion which can produce breath, and nourishment, and sensation to the powers of the soul: for as to the reasoning powers, we may pass over them for the present, on account of those who say, that the mind enters into the body from without, being something divine and eternal. 68 Nature therefore began from an insignificant seed, and ended in the most honourable of things, namely, in the formation of animals and men. And the very same thing took place in the creation of every thing: for when the Creator determined to make animals the first created in his arrangement were in some degree inferior, such as the fishes, and the last were the best, namely, man. And the others the terrestrial and winged creatures were between these extremes, being better than the first created, and inferior to the last. XXIII. 69 So then after all the other things, as has been said before, Moses says that man was made in the image and likeness of God. And he says well; for nothing that is born on the earth is more resembling God than man. And let no one think that he is able to judge of this likeness from the characters of the body: for neither is God a being with the form of a man, nor is the human body like the form of God; but the resemblance is spoken of with reference to the most important part of the soul, namely, the mind: for the mind which exists in each individual has been created after the likeness of that one mind which is in the universe as its primitive model, being in some sort the God of that body which carries it about and bears its image within it. In the same rank that the great Governor occupies in the universal world, that same as it seems does the mind of man occupy in man; for it is invisible, though it sees everything itself; and it has an essence which is undiscernible, though it can discern the essences of all other things, and making for itself by art and science all sorts of roads leading in divers directions, and all plain; it traverses land and sea, investigating everything which is contained in either element. 70 And again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect: 7
1 and perceiving in that, the original models and ideas of those things intelligible by the external senses which it saw here full of surpassing beauty, it becomes seized with a sort of sober intoxication like the zealots engaged in the Corybantian festivals, and yields to enthusiasm, becoming filled with another desire, and a more excellent longing, by which it is conducted onwards to the very summit of such things as are perceptible only to the intellect, till it appears to be reaching the great King himself. And while it is eagerly longing to behold him pure and unmingled, rays of divine light are poured forth upon it like a torrent, so as to bewilder the eyes of its intelligence by their splendour. But as it is not every image that resembles its archetypal model, since many are unlike, Moses has shown this by adding to the words "after his image," the expression, "in his likeness," to prove that it means an accurate impression, having a clear and evident resemblance in form. XXIV. 72 And he would not err who should raise the question why Moses attributed the creation of man alone not to one creator, as he did that of other animals, but to several. For he introduces the Father of the universe using this language: "Let us make man after our image, and in our likeness." Had he then, shall I say, need of any one whatever to help him, He to whom all things are subject? Or, when he was making the heaven and the earth and the sea, was he in need of no one to co-operate with him; and yet was he unable himself by his own power to make man an animal so short-lived and so exposed to the assaults of fate without the assistance of others? It is plain that the real cause of his so acting is known to God alone, but one which to a reasonable conjecture appears probable and credible, I think I should not conceal; and it is this. 73 of existing things, there are some which partake neither of virtue nor of vice; as for instance, plants and irrational animals; the one, because they are destitute of soul, and are regulated by a nature void of sense; and the other, because they are not endowed with mind of reason. But mind and reason may be looked upon as the abode of virtue and vice; as it is in them that they seem to dwell. Some things again partake of virtue alone, being without any participation in any kind of vice; as for instance, the stars, for they are said to be animals, and animals endowed with intelligence; or I might rather say, the mind of each of them is wholly and entirely virtuous, and unsusceptible of every kind of evil. Some things again are of a mixed nature, like man, who is capable of opposite qualities, of wisdom and folly, of temperance and dissoluteness, of courage and cowardice, of justice and injustice, in short of good and evil, of what is honourable and what is disgraceful, of virtue and vice. 74 Now it was a very appropriate task for God the Father of all to create by himself alone, those things which were wholly good, on account of their kindred with himself. And it was not inconsistent with his dignity to create those which were indifferent since they too are devoid of evil, which is hateful to him. To create the beings of a mixed nature, was partly consistent and partly inconsistent with his dignity; consistent by reason of the more excellent idea which is mingled in them; inconsistent because of the opposite and worse one. 75 It is on this account that Moses says, at the creation of man alone that God said, "Let us make man," which expression shows an assumption of other beings to himself as assistants, in order that God, the governor of all things, might have all the blameless intentions and actions of man, when he does right attributed to him; and that his other assistants might bear the imputation of his contrary actions. For it was fitting that the Father should in the eyes of his children be free from all imputation of evil; and vice and energy in accordance with vice are evil. 76 And very beautifully after he had called the whole race "man," did he distinguish between the sexes, saying, that "they were created male and female;" although all the individuals of the race had not yet assumed their distinctive form; since the extreme species are contained in the genus, and are beheld, as in a mirror, by those who are able to discern acutely. XXV. 77 And some one may inquire the cause why it was that man was the last work in the creation of the world. For the Creator and Father created him after every thing else as the sacred scriptures inform us. Accordingly, they who have gone most deeply into the laws, and who to the best of their power have investigated everything that is contained in them with all diligence, say that God, when he had given to man to partake of kindred with himself, grudged him neither reason, which is the most excellent of all gifts, nor anything else that is good; but before his creation, provided for him every thing in the world, as for the animal most resembling himself, and dearest to him, being desirous that when he was born, he should be in want of nothing requisite for living, and for living well; the first of which objects is provided for by the abundance of supplies which are furnished to him for his enjoyment, and the other by his power of contemplation of the heavenly bodies, by which the mind is smitten so as to conceive a love and desire for knowledge on those subjects; owing to which desire, philosophy has sprung up, by which, man, though mortal, is made immortal. 78 As then, those who make a feast do not invite their guests to the entertainment before they have provided everything for festivity, and as those who celebrate gymnastic or dramatic contests, before they assemble the spectators, provide themselves with an abundance of competitors and spectacles, and sweet sounds, with which to fill the theatres and the stadia; so in the same manner did the Ruler of all, as a man proposing games, or giving a banquet and being about to invite others to feast and to behold the spectacle, first provide everything for every kind of entertainment, in order that when man came into the world he might at once find a feast ready for him, and a most holy theatre; the one abounding with everything which the earth, or the rivers, or the sea, or air, brings forth for use and enjoyment, and the other being full of every description of light, which has either its essence or its qualities admirable, and its motions and revolutions worthy of notice, being arranged in perfect order, both as to the proportions of its numbers, and the harmony of its periods. And a man would not be far wrong who should say that in all these things there might be discovered that archetypal and real model music, the images of which the subsequent generations of mankind engraved in their own souls, and in this way handed down the art which is the most necessary and the most advantageous to human life. XXVI. 79 This is the first reason on account of which it seems that man was created after all other animals. And there is another not altogether unreasonable, which I must mention. At the moment of his first birth, man found all the requisites for life ready prepared for him that he might teach them to those who should come afterwards. Nature all but crying out with a distinct voice, that men, imitating the Author of their being, should pass their lives without labour and without trouble, living in the most ungrudging abundance and plenty. And this would be the case if there were neither irrational pleasures to obtain mastery over the soul raising up a wall of gluttony and lasciviousness, nor desires of glory, or power, or riches, to assume dominion over life, nor pains to contract and warp the intellect, nor that evil councillor--fear, to restrain the natural inclinations towards virtuous actions, nor folly and cowardice, and injustice, and the incalculable multitude of other evils to attack them. 80 But now that all the evils which I have now been mentioning are vigorous, and that men abandon themselves without restraint to their passions, and to those unbridled and guilty inclinations, which it is impious even to mention, justice encounters them as a suitable chastiser of wicked habits; and therefore, as a punishment for wrong doers, the necessaries of life have been made difficult of acquisition. For men ploughing up the plains with difficulty, and bringing streams from rivers, and fountains by channels, and sowing and planting, and submitting indefatigably day and night to the labour of cultivating the ground, provide themselves every year with what is necessary, even that at times being attended with pain; and not very sufficient in quantity, from being injured by many causes. For either a fall of incessant rain has carried away the crops, or the weight of hail which has fallen upon them has crushed them altogether, or snow has chilled them, or the violence of the winds has torn them up by the roots; for water and air cause many alterations, tending to destroy and productiveness of the crops. 8
1 But if the immoderate violence of the passions were appeased by temperance, and the inclination to do wrong and depraved ambition were corrected by justice, and in short if the vices and unhallowed actions done in accordance with them, were corrected by the virtues, and the energies in accordance with them, the war of the soul being terminated, which is in good truth the most grievous and heavy of all wars, and peace being established, and founding amid all our faculties, a due regard for law, with all tranquillity and mildness, then there would be hope that God, as being a friend to virtue, and a friend to honour, and above all a friend to man, would bestow upon the race of man, all kinds of spontaneous blessings from his ready store. For it is evident that it is easier to supply most abundantly the requisite supplies without having recourse to agricultural means, from treasures which already exist, than to bring forth what as yet has no existence. XXVII. 82 I have now mentioned the second reason. There is also a third, which is as follows:--God, intending to adapt the beginning and the end of all created things together, as being all necessary and dear to one another, made heaven the beginning, and man the end: the one being the most perfect of incorruptible things, among those things which are perceptible by the external senses; and the other, the best of all earthborn and perishable productions--a short-lived heaven if one were to speak the truth, bearing within himself many starlike natures, by means of certain arts and sciences, and illustrious speculations, according to every kind of virtue. For since the corruptible and the incorruptible, are by nature opposite, he has allotted the best thing of each species to the beginning and to the end. Heaven, as I before said, to the beginning, and man to the end. XXVIII. 83 And besides all this, another is also mentioned among the necessary causes. It was necessary that man should be the last of all created beings; in order that being so, and appearing suddenly, he might strike terror into the other animals. For it was fitting that they, as soon as they first saw him should admire and worship him, as their natural ruler and master; on which account, they all, as soon as they saw him, became tame before him; even those, who by nature were most savage, becoming at once most manageable at the first sight of him; displaying their unbridled ferocity to one another, and being tame to man alone. 84 For which reason the Father who made him to be a being domit over them by nature not merely in fact, but also by express verbal appointment, established him as the king of all the animals, beneath the moon, whether terrestrial or aquatic, or such as traverse the air. For every mortal thing which lives in the three elements, land, water or air, did he put in subjection to him, excepting only the beings that are in heaven, as creatures who have a more divine portion. And what is apparent to our eyes it the most evident proof of this. For at times, innumerable herds of beasts are led about by one man, not armed, nor wearing iron, nor any defensive weapon, but clad only in a skin for a garment, and carrying a staff, for the purpose of making signs, and to lean upon also in his journeys if he become weary. 85 And so the shepherd, and the goatherd, and the cowherd, lead numerous flocks of sheep, and goats, and herds of oxen; men neither vigorous, nor active in their bodies, so as to strike those who behold them with admiration because of their fine appearance; and all the might and power of such numerous and well-armed beasts (for they have means of self-defence given them by nature), yet dread them as slaves do their master, and do all that is commanded them. Bulls are yoked to the plough to till the ground, and cutting deep furrows all day, sometimes even for a long space of time together, while some farmer is managing them. And rams being weighed down with heavy fleeces of wool, in the spring season, at the command of the shepherd, stand quietly, and lying down, without resistance, permit their wool to be shorn off, being accustomed naturally, like cities, to yield a yearly tribute to their sovereign. 86 And moreover, that most spirited of animals, the horse, is easily guided after he has been bridled; in order that he may not become frisky, and shake off the rein; and he hollows his back in an admirable manner to receive his rider and to afford him a good seat, and then bearing him aloft, he gallops at a rapid pace, being eager to arrive at and carry him to the place to which he is urging him. And the rider without any toil, but in the most perfect quiet, makes a rapid journey, by using the body and feet of another animal. XXIX. 87 And any one who was inclined to dwell upon this subject might bring forward a great many other instances, to prove that there is no animal in the enjoyment of perfect liberty, and exempt from the dominion of man; but what has been already said is sufficient by way of example. We ought, however, not to be ignorant of this also, that it is no proof because man was the last created animal that he is the lowest in rank, and charioteers and pilots are witnesses of this; 88 for the charioteers sit behind their beasts of burden, and are placed at, their backs, and yet when they have the reins in their hands, they guide them wherever they choose, and at one time they urge them on to a swift pace, and at another time they hold them back, if they are going on at a speed greater than is desirable. And pilots again, sitting in the hindmost part of the ship, that is the stern are, as one may say, the most important of all the people in the ship, inasmuch as they have the safety of the ship and of all those who are in it, in their hands. And so the Creator has made man to be as it were a charioteer and pilot over all other animals, in order that he may hold the reins and direct the course of every thing upon earth, having the superintendence of all animals and plants, as a sort of viceroy of the principal and mighty King. XXX. 89 But after the whole world had been completed according to the perfect nature of the number six, the Father hallowed the day following, the seventh, praising it, and calling it holy. For that day is the festival, not of one city or one country, but of all the earth; a day which alone it is right to call the day of festival for all people, and the birthday of the world. 90 And I know not if any one would be able to celebrate the nature of the number seven in adequate terms, since it is superior to every form of expression. But it does not follow that because it is more admirable than anything that can be said of it, that on that account one ought to keep silence; but rather we ought to try, even if one cannot say everything which is proper, or even that which is most proper, at all events to utter such things as may be attainable by our capacities. 9
1 The number seven is spoken of in two ways; the one within the number ten which is measured by repeating the unit alone seven times, and which consists of seven units; the other is the number outside ten, the beginning of which is altogether the unit increasing according to a twofold or threefold, or any other proportion whatever; as are the numbers sixty-four, and seven hundred and twenty-nine; the one number of which is increased by doubling on from the unit, and the other by trebling. And it is not well to examine either species superficially, but the second has a most manifest pre-eminence. 92 For in every case the number which is combined from the unit in double or treble ratio, or any other ratio, whatsoever, is the seventh number, a cube and a square, embracing both species, both that of the incorporeal and that of the corporeal essence. That of the incorporeal essence according to the superficies which quadrangular figures present, and that of the corporeal essence according to the other figure which cubes make; 93 and the clearest proof of this is afforded by the numbers already spoken of. In the seventh number increasing immediately from the unit in a twofold ratio, namely, the number sixty-four, is a square formed by the multiplication of eight by eight, and it is also a cube by the multiplication of four and four, four times. And again, the seventh number from the unit being increased in a threefold ratio, that is to say, the number seven hundred and twenty-nine, is a square, the number seven and twenty being multiplied by itself; and it is also a cube, by nine being multiplied by itself nine times. 94 And in every case a man making his beginning from the unit, and proceeding on to the seventh number, and increasing in the same ratio till he comes to the number seven, will at all times find the number, when increased, both a cube and a square. At all events, he who begins with the number sixty-four, and combines them in a doubling ratio, will make the seventh number four thousand and ninety-six, which is both a square and a cube, having sixty-four as its square root, and sixteen as its cube root. XXXI. 95 And we must also pass on to the other species of the number seven, which is contained in the number ten, and which displays an admirable nature, and one not inferior to the previously mentioned species. The number seven consists of one, and two and four, numbers which have two most harmonious ratios, the twofold and the fourfold ratio; the former of which affects the diapason harmony, while the fourfold ratio causes that of the double diapason. It also comprehends other divisions, existing in some kind of yoke-like combination. For it is divided first of all into the number one, and the number six; then into the two and the five; and last of all, into the three and the four. 96 And the proportion of these numbers is a most musical one; for the number six bears to the number one a six-fold ratio, and the six-fold ratio causes the greatest possible difference between existing tones; the distance namely, by which the sharpest tone is separated from the flattest, as we shall show when we pass on from numbers to the discussion of harmony. Again, the ratio of four to two displays the greatest power in harmony, almost equal to that of the diapason, as is most evidently shown in the rules of that art. And the ratio of four to three effects the first harmony, that in the thirds, which is the diatessaron. XXXII. 97 The number seven displays also another beauty which it possesses, and one which is most sacred to think of. For as it consists of three and four, it displays in existing things a line which is free from all deviation and upright by nature. And in what way it does so I must show. The rectangular triangle, which is the beginning of all qualities, consists of the Numbers and four, and five; and the three and the four, which are the essence of the seven, contain the right angle; for the obtuse angle and the acute angle show irregularity, and disorder, and inequality; for one may be more acute or more obtuse than another. But a right angle does not admit of comparison, nor is one right angle more a right angle than another: but one remains similar to another, never changing its peculiar nature. But if the right-angled triangle is the beginning of all figures and of all qualities, and if the essence of the number seven, that is to say, the numbers three and four together, supply the most necessary part of this, namely, the right angle, then seven may be rightly thought to be the fountain of every figure and of every quality. 98 And besides what has been already advanced, this also may be asserted that three is the number of a plane figure, since a point has been laid down to be, according to a unit, and a line according to the number two, and a plane superficies according to the number three. Also, four is the number of a cube, by the addition of one to the number of a plane superficies, depth being added to the superficies. From which it is plain that the essence of the number seven is the foundation of geometry and trigonometry; and in a word, of all incorporeal and corporeal substances. XXXIII. 99 And such great sanctity is there in the number seven, that it has a pre-eminent rank beyond all the other numbers in the first decade. For of the other numbers, some produce without being produced, others are produced but have no productive power themselves; others again both produce and are produced. But the number seven alone is contemplated in no part. And this proposition we must confirm by demonstration. Now the number one produces all the other numbers in order, being itself produced absolutely by no other; and the number eight is produced by twice four, but itself produces no other number in the decade. Again, four has the rank of both, that is, of parents and of offspring; for it produces eight when doubled, and it is produced by twice two.
100 But seven alone, as I said before, neither produces nor is produced, on which account other philosophers liken this number to Victory, who had no mother, and to the virgin goddess, whom the fable asserts to have sprung from the head of Jupiter: and the Pythagoreans compare it to the Ruler of all things. For that which neither produces, nor is produced, remains immovable. For generation consists in motion, since that which is generated, cannot be so without motion, both to cause production, and to be produced. And the only thing which neither moves nor is moved, is the Elder, Ruler, and Lord of the universe, of whom the number seven may reasonably be called a likeness. And Philolaus gives his testimony to this doctrine of mine in the following Words:ù"for God," says he "is the ruler and Lord of all things, being one, eternal, lasting, immovable, himself like to himself, and different from all other beings." XXXIV.
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1 Among the things then which are perceptible only by intellect, the number seven is proved to be the only thing free from motion and accident; but among things perceptible by the external senses, it displays a great and comprehensive power, contributing to the improvement of all terrestrial things, and affecting even the periodical changes of the moon. And in what manner it does this, we must consider. The number seven when compounded of numbers beginning with the unit, makes eight-and-twenty, a perfect number, and one equalised in its parts. And the number so produced, is calculated to reproduce the revolutions of the moon, bringing her back to the point from which she first began to increase in a manner perceptible by the external senses, and to which she returns by waning. For she increases from her first crescent-shaped figure, to that of a half circle in seven days; and in seven more, she becomes a full orb; and then again she turns back, retracing the same path, like a runner of the diaulos, receding from an orb full of light, to a half circle again in seven days, and lastly, in an equal number she diminishes from a half circle to the form of a crescent; and thus the number before mentioned is completed.
102 And the number seven by those persons who are in the habit of employing names with strict propriety is called the perfecting number; because by it, everything is perfected. And any one may receive a confirmation of this from the fact, that every organic body has three dimensions, length, depth, and breadth; and four boundaries, the point, the line, the superficies, and the solid; and by theses, when combined, the number seven is made up. But it would be impossible for bodies to be measured by the number seven, according to the combination of the three dimensions, and the four boundaries, if it did not happen that the ideas of the first numbers, one, two, three and four, in which the number ten is founded, comprised the nature of the number seven. For the aforesaid numbers have four boundaries, the first, the second, the third, the fourth, and three intervals. The first interval being that between one and two; the second, that between two and three; the third, that between three and four. XXXV.
103 And besides what has been already said, the growth of men from infancy to old age, when measured by the number seven, displays in a most evident manner its perfecting power; for in the first period of seven years, the putting forth of the teeth takes place. And at the end of the second period of the same length, he arrives at the age of puberty: at the end of the third period, the growth of the beard takes place. The fourth period sees him arrive at the fullness of his manly strength. The fifth seven years is the season for marriage. In the sixth period he arrives at the maturity of his understanding. The seventh period is that of the most rapid improvement and growth of both his intellectual and reasoning powers. The eighth is the sum of the perfection of both. In the ninth, his passions assume a mildness and gentleness, from being to a great degree tamed. In the tenth, the desirable end of life comes upon him, while his limbs and organic senses are still unimpaired: for excessive old age is apt to weaken and enfeeble them all. ' "
104 And Solon, the Athenian lawgiver, described these different ages in the following elegiac verses:ù In seven years from th' earliest breath, The child puts forth his hedge of teeth; When strengthened by a similar span, He first displays some signs of man. As in a third, his limbs increase, A beard buds o'er his changing face. When he has passed a fourth such time, His strength and vigour's in its prime. When five times seven years o'er his head Have passed, the man should think to wed; At forty two, the wisdom's clear To shun vile deed of folly or fear: While seven times seven years to sense Add ready wit and eloquence. And seven years further skill admit To raise them to their perfect height. When nine such periods have passed, His powers, though milder grown, still last; When God has granted ten times seven, The aged man prepares for heaven. XXXVI. " 105 Solon therefore thus computes the life of man by the aforesaid ten periods of seven years. But Hippocrates the physician says that there are Seven ages of man, infancy, childhood, boyhood, youth, manhood, middle age, old age; and that these too, are measured by periods of seven, though not in the same order. And he speaks thus; ``In the nature of man there are seven seasons, which men call ages; infancy, childhood, boyhood, and the rest. He is an infant till he reaches his seventh year, the age of the shedding of his teeth. He is a child till he arrives at the age of puberty, which takes place in fourteen years. He is a boy till his beard begins to grow, and that time is the end of a third period of seven years. He is a youth till the completion of the growth of his whole body, which coincides with the fourth seven years. Then he is a man till he reaches his forty-ninth year, or seven times seven periods. He is a middle aged man till he is fifty-six, or eight times seven years old; and after that he is an old man.
106 And it is also affirmed for the particular praise of the number seven, that it has a very admirable rank in nature, because it is composed of three and four. And if any one doubles the third number after the unit, he will find a square; and if he doubles the fourth number, he will find a cube. And if he doubles the seventh from both, he will both a cube and a square; therefore, the third number from the unit is a square in a double ratio. And the fourth number, eight, is a cube. And the seventh number, being sixty-four, is both a cube and a square at the same time; so that the seventh number is really a perfecting one, signifying both equalities, ùthe plane superficies by the square, according to the connection with the number three, and the solid by the cube according to its relationship to the number four; and of the numbers three and four, are composed the number seven. XXXVII.
107 But this number is not only a perfecter of things, but it is also, so to say, the most harmonious of numbers; and in a manner the source of that most beautiful diagram which describes all the harmonies, that of fourths, and that of fifths, and the diapason. It also comprises all the proportions, the arithmetical, the geometrical, and moreover the harmonic proportion. And the square consists of these numbers, six, eight, nine, and twelve; and eight bears to six the ratio of being one third greater, which is the diatessaron of harmony. And nine bears to six the ratio of being half as great again, which is the ratio of fifths. And twelve is to six, in a twofold proportion; and this is the same as the diapason.
108 The number seven comprises also, as I have said, all the proportions of arithmetrical proportion, from the numbers six, and nine, and twelve; for as the number in the middle exceeds the first number by three, it is also exceeded by three by the last number. And geometrical proportion is according to these four numbers. For the same ratio that eight bears to six, that also does twelve bear to nine. And this is the ratio of thirds. Harmonic ratio consists of three numbers, six, and eight, and twelve.
109 But there are two ways of judging of harmonic proportion. One when, whatever ratio the last number bears to the first, the excess by which the last number exceeds the middle one is the same as the excess by which the middle number exceeds the first. And any one may derive a most evident proof of this from the numbers before mentioned, six, and eight, and twelve: for the last number is double the first. And again, the excess of twelve over eight is double the excess of eight over six. For the number twelve exceeds eight by four, and eight exceeds six by two; and four is the double of two.
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10 And another test of harmonic proportion is, when the middle term exceeds and is exceeded by those on each side of it, by an equal portion; for eight being the middle term, exceeds the first term by a third part; for if six be subtracted from it, the remainder two is one third of the original number six: and it is exceeded by the last term in an equal proportion; for if eight be taken from twelve, the remainder four is one third of the whole number twelve. XXXVIII.
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1 Let this then be premised, as of necessity it must, respecting the honourable qualities which this diagram or square has, and the name to which it is entitled, and the number seven unfolds an equal number of ideas, and even more in the case of incorporeal things, which are perceptible only by the intellect; and its nature extends also over every visible essence, reaching to both heaven and earth, which are the boundaries of every thing. For what portion of all the things on earth is there which is not fond of seven; being subdued by an affection and longing for the seventh.
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12 Accordingly men say, that the heaven is girdled with seven circles, the names of which are as follows; the arctic, the antarctic, the summer tropic, the winter tropic, the equinoctial, the zodiac, and last of all the galaxy. For the horizon is something which affects ourselves, in proportion as any one has acute vision, or the contrary; our sensation cutting off at one time a lesser, and at another time a greater circumference.
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13 The planets too, and the corresponding host of fixed stars, are arrayed in seven divisions, displaying a very great sympathy with the air and the earth. For they turn the air towards the times, that are called the seasons of the year, causing in each of them innumerable changes by calm weather, and pleasant breezes, and clouds, and irresistible blasts of wind. And again, they make rivers to overflow and to subside, and turn plains into lakes; and again, on the contrary, they dry up the waters: they also cause the alterations of the seas, when they receded, and return with a reflux. For at times, when the tide recedes on a sudden, an extensive line of shore occupies what is usually a wide gulf of sea; and in a short time afterwards, the waters are brought back, and there appears a sea, sailed over, not by shallow boats, but by ships of exceeding great burden. And they also give increase and perfection to all the terrestrial animals and plants which produce fruit, endowing each with a nature to last a long time, so that new plants may flourish and come to maturity; ùthe old ones having passed away, in order to provide an abundant supply of necessary things. XXXIX.
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14 Moreover, the constellation Ursa Major, which men call the guide of mariners, consists of seven stars, which the pilots keeping in view, steer in innumerable paths across the sea, directing their endeavours towards an incredible task, beyond the capacity of human intellect. For it is through conjectures, directed by the aforementioned stars, that they have discovered countries which were previously unknown; those who dwell on the continent having discovered islands, and islanders having found out continents. For it was fitting that the recesses both of earth and sea should be revealed to that God-loving animal, the race of mankind, by the purest of essences, namely heaven.
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15 And besides the stars above mentioned the band of the Pleiades is also made up of seven stars, the rising and occultation of which are the causes of great benefits to all men. For when they set, the furrows are ploughed up for the purpose of sowing; and when they are about to rise, they bring glad tidings of harvest; and after they have arisen, they awaken the rejoicing husbandman to the collection of their necessary food. And they with joy store up their food for their daily use.
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16 And the sun, the ruler of the day, making two equinoxes every year, both in spring and autumn. The spring equinox in the constellation of Aries, and the autumnal one in Libra, gives the most evident demonstration possible of the divine dignity of the number seven. For each of the equinoxes takes place in the seventh month, at which time men are expressly commanded by law to celebrate the greatest and most popular and comprehensive festivals; since it is owing to both these seasons, that all the fruits of the earth are engendered and brought to perfection; the fruit of corn, and all other things which are sown, being owing to the vernal equinox; and that of the vine, and of all the other plants which bear hard berries, of which there are great numbers, to the autumnal one. XL.
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17 And since all the things on the earth depend upon the heavenly bodies according to a certain natural sympathy, it is in heaven too that the ratio of the number seven began, and from thence it descended to us also, coming down to visit the race of mortal men. And so again, besides the domit part of our mind, our soul is divided into seven divisions; there being five senses, and besides them the vocal organ, and after that the generative power. All which things, like the puppets in a raree show, which are moved by strings by the manager, are at one time quiet, and at another time in motion, each according to its suitable habits and capacities of motion.
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18 And in the same way, if any one were to set about investigating the different parts of the body, in both their interior and the exterior arrangement, he will in each case find seven divisions. Those which are visible are as follow; ùthe head, the chest, the belly, two arms, and two legs; the internal parts, or the entrails, as they are called, are the stomach, the heart, the lungs, the spleen, the liver, and the two kidneys.
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19 Again, the principal and domit part in an animal is the head, and that has seven most necessary divisions: two eyes, an equal number of ears, two channels for the nostrils, and the mouth to make up seven, through which as Plato says, mortal things find their entrance, and immortal things their exit. For into the mouth do enter meat and drink, perishable food of a perishable body; but from out of it proceed wordsùthe immortal laws of an immortal soul, by means of which rational life is regulated. XLI.
120 Again, the things which are judged of by the best of the senses, sight, partake of number accordin |
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