1. Hebrew Bible, Deuteronomy, 8.7, 8.17, 15.1-15.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eden, in the Land โข Eden, localization of โข Eden, ownership and possession โข Eden, restored โข Withdrawal, Eden, Garden of โข garden of Eden,
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 391; Neusner (2001), The Theology of Halakha, 4, 36; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 222; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 124
sup>
8.7 ืึผึดื ืึฐืืึธื ืึฑืึนืึถืืึธ ืึฐืึดืืึฒืึธ ืึถืึพืึถืจึถืฅ ืืึนืึธื ืึถืจึถืฅ ื ึทืึฒืึตื ืึธืึดื ืขึฒืึธื ึนืช ืึผืชึฐืึนืึนืช ืึนืฆึฐืึดืื ืึผึทืึผึดืงึฐืขึธื ืึผืึธืึธืจื
8.17 ืึฐืึธืึทืจึฐืชึผึธ ืึผึดืึฐืึธืึถืึธ ืึผึนืึดื ืึฐืขึนืฆึถื ืึธืึดื ืขึธืฉืึธื ืึดื ืึถืชึพืึทืึทืึดื ืึทืึผึถืื
15.1 ืึดืงึผึตืฅ ืฉืึถืึทืขึพืฉืึธื ึดืื ืชึผึทืขึฒืฉืึถื ืฉืึฐืึดืึผึธืื
15.1 ื ึธืชืึนื ืชึผึดืชึผึตื ืืึน ืึฐืึนืึพืึตืจึทืข ืึฐืึธืึฐืึธ ืึผึฐืชึดืชึผึฐืึธ ืืึน ืึผึดื ืึผึดืึฐืึทื ืึทืึผึธืึธืจ ืึทืึผึถื ืึฐืึธืจึถืึฐืึธ ืึฐืืึธื ืึฑืึนืึถืืึธ ืึผึฐืึธืึพืึทืขึฒืฉืึถืึธ ืึผืึฐืึนื ืึดืฉืึฐืึทื ืึธืึถืึธื 15.2 ืึฐืึถื ืึผึฐืึทืจ ืึทืฉืึผึฐืึดืึผึธื ืฉืึธืืึนื ืึผึธืึพืึผึทืขึทื ืึทืฉืึผึตื ืึธืืึน ืึฒืฉืึถืจ ืึทืฉืึผึถื ืึผึฐืจึตืขึตืืึผ ืึนืึพืึดืึผึนืฉื ืึถืชึพืจึตืขึตืืึผ ืึฐืึถืชึพืึธืึดืื ืึผึดืึพืงึธืจึธื ืฉืึฐืึดืึผึธื ืึทืืืึธืื 15.2 ืึดืคึฐื ึตื ืึฐืืึธื ืึฑืึนืึถืืึธ ืชึนืืึฒืึถื ึผืึผ ืฉืึธื ึธื ืึฐืฉืึธื ึธื ืึผึทืึผึธืงืึนื ืึฒืฉืึถืจึพืึดืึฐืึทืจ ืึฐืืึธื ืึทืชึผึธื ืึผืึตืืชึถืึธื 15.3 ืึถืชึพืึทื ึผึธืึฐืจึดื ืชึผึดืึผึนืฉื ืึทืึฒืฉืึถืจ ืึดืึฐืึถื ืึฐืึธ ืึถืชึพืึธืึดืืึธ ืชึผึทืฉืึฐืึตื ืึธืึถืึธื'' None | sup>
8.7 For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths, springing forth in valleys and hills;
8.17 and thou say in thy heart: โMy power and the might of my hand hath gotten me this wealth.โ
15.1 At the end of every seven years thou shalt make a release. 15.2 And this is the manner of the release: every creditor shall release that which he hath lent unto his neighbour; he shall not exact it of his neighbour and his brother; because the LORDโS release hath been proclaimed. 15.3 of a foreigner thou mayest exact it; but whatsoever of thine is with thy brother thy hand shall release.'' None |
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2. Hebrew Bible, Exodus, 7.10-7.12, 27.20, 30.1-30.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Edem/Eden โข Eden โข Eden, restored โข Garden of Eden โข dream, Eden, loss of โข echo, Eden, garden of
Found in books: Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 199; Estes (2020), The Tree of Life, 129; Levison (2023), The Greek Life of Adam and Eve. 749, 931; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 220; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 79; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50
sup>7.11 ืึทืึผึดืงึฐืจึธื ืึผึทืึพืคึผึทืจึฐืขึนื ืึทืึฒืึธืึดืื ืึฐืึทืึฐืึทืฉืึผึฐืคึดืื ืึทืึผึทืขึฒืฉืืึผ ืึทืึพืึตื ืึทืจึฐืึปืึผึตื ืึดืฆึฐืจึทืึดื ืึผึฐืึทืึฒืึตืืึถื ืึผึตืื 7.12 ืึทืึผึทืฉืึฐืึดืืืึผ ืึดืืฉื ืึทืึผึตืืึผ ืึทืึผึดืึฐืืึผ ืึฐืชึทื ึผึดืื ึดื ืึทืึผึดืึฐืึทืข ืึทืึผึตืึพืึทืึฒืจึนื ืึถืชึพืึทืึผึนืชึธืื
30.1 ืึฐืึดืคึผึถืจ ืึทืึฒืจึนื ืขึทืึพืงึทืจึฐื ึนืชึธืื ืึทืึทืช ืึผึทืฉืึผึธื ึธื ืึดืึผึทื ืึทืึผึทืืช ืึทืึผึดืคึผึปืจึดืื ืึทืึทืช ืึผึทืฉืึผึธื ึธื ืึฐืึทืคึผึตืจ ืขึธืึธืื ืึฐืึนืจึนืชึตืืึถื ืงึนืึถืฉืึพืงึธืึธืฉืึดืื ืืึผื ืึทืืืึธืื
30.1 ืึฐืขึธืฉืึดืืชึธ ืึดืึฐืึผึตืึท ืึดืงึฐืึทืจ ืงึฐืึนืจึถืช ืขึฒืฆึตื ืฉืึดืึผึดืื ืชึผึทืขึฒืฉืึถื ืึนืชืึนื 30.2 ืึทืึผึธื ืึธืจึฐืึผืึน ืึฐืึทืึผึธื ืจึธืึฐืึผืึน ืจึธืืึผืขึท ืึดืึฐืึถื ืึฐืึทืึผึธืชึทืึดื ืงึนืึธืชืึน ืึดืึผึถื ึผืึผ ืงึทืจึฐื ึนืชึธืืื 30.2 ืึผึฐืึนืึธื ืึถืึพืึนืึถื ืืึนืขึตื ืึดืจึฐืึฒืฆืึผึพืึทืึดื ืึฐืึนื ืึธืึปืชืึผ ืืึน ืึฐืึดืฉืึฐืชึผึธื ืึถืึพืึทืึผึดืึฐืึผึตืึท ืึฐืฉืึธืจึตืช ืึฐืึทืงึฐืึดืืจ ืึดืฉืึผึถื ืึทืืืึธืื 30.3 ืึฐืึถืชึพืึทืึฒืจึนื ืึฐืึถืชึพืึผึธื ึธืื ืชึผึดืึฐืฉืึธื ืึฐืงึดืึผึทืฉืึฐืชึผึธ ืึนืชึธื ืึฐืึทืึตื ืึดืื 30.3 ืึฐืฆึดืคึผึดืืชึธ ืึนืชืึน ืึธืึธื ืึธืืึนืจ ืึถืชึพืึผึทืึผืึน ืึฐืึถืชึพืงึดืืจึนืชึธืื ืกึธืึดืื ืึฐืึถืชึพืงึทืจึฐื ึนืชึธืื ืึฐืขึธืฉืึดืืชึธ ืึผืึน ืึตืจ ืึธืึธื ืกึธืึดืืื 30.4 ืึผืฉืึฐืชึผึตื ืึทืึผึฐืขึนืช ืึธืึธื ืชึผึทืขึฒืฉืึถืึพืึผืึน ืึดืชึผึทืึทืช ืึฐืึตืจืึน ืขึทื ืฉืึฐืชึผึตื ืฆึทืึฐืขึนืชึธืื ืชึผึทืขึฒืฉืึถื ืขึทืึพืฉืึฐื ึตื ืฆึดืึผึธืื ืึฐืึธืึธื ืึฐืึธืชึผึดืื ืึฐืึทืึผึดืื ืึธืฉืึตืืช ืึนืชืึน ืึผึธืึตืึผึธืื 30.5 ืึฐืขึธืฉืึดืืชึธ ืึถืชึพืึทืึผึทืึผึดืื ืขึฒืฆึตื ืฉืึดืึผึดืื ืึฐืฆึดืคึผึดืืชึธ ืึนืชึธื ืึธืึธืื 30.6 ืึฐื ึธืชึทืชึผึธื ืึนืชืึน ืึดืคึฐื ึตื ืึทืคึผึธืจึนืึถืช ืึฒืฉืึถืจ ืขึทืึพืึฒืจึนื ืึธืขึตืึปืช ืึดืคึฐื ึตื ืึทืึผึทืคึผึนืจึถืช ืึฒืฉืึถืจ ืขึทืึพืึธืขึตืึปืช ืึฒืฉืึถืจ ืึดืึผึธืขึตื ืึฐืึธ ืฉืึธืึผึธืื 30.7 ืึฐืึดืงึฐืึดืืจ ืขึธืึธืื ืึทืึฒืจึนื ืงึฐืึนืจึถืช ืกึทืึผึดืื ืึผึทืึผึนืงึถืจ ืึผึทืึผึนืงึถืจ ืึผึฐืึตืืึดืืืึน ืึถืชึพืึทื ึผึตืจึนืช ืึทืงึฐืึดืืจึถื ึผึธืื 30.8 ืึผืึฐืึทืขึฒืึนืช ืึทืึฒืจึนื ืึถืชึพืึทื ึผึตืจึนืช ืึผึตืื ืึธืขึฒืจึฐืึผึทืึดื ืึทืงึฐืึดืืจึถื ึผึธื ืงึฐืึนืจึถืช ืชึผึธืึดืื ืึดืคึฐื ึตื ืึฐืืึธื ืึฐืึนืจึนืชึตืืึถืื 30.9 ืึนืึพืชึทืขึฒืืึผ ืขึธืึธืื ืงึฐืึนืจึถืช ืึธืจึธื ืึฐืขึนืึธื ืึผืึดื ึฐืึธื ืึฐื ึตืกึถืึฐ ืึนื ืชึดืกึผึฐืืึผ ืขึธืึธืืื' ' None | sup>
7.10 And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. 7.11 Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts. 7.12 For they cast down every man his rod, and they became serpents; but Aaronโs rod swallowed up their rods.
27.20 And thou shalt command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.
30.1 And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it. 30.2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof; the horns thereof shall be of one piece with it. 30.3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about. 30.4 And two golden rings shalt thou make for it under the crown thereof, upon the two ribs thereof, upon the two sides of it shalt thou make them; and they shall be for places for staves wherewith to bear it. 30.5 And thou shalt make the staves of acacia-wood, and overlay them with gold. 30.6 And thou shalt put it before the veil that is by the ark of the testimony, before the ark-cover that is over the testimony, where I will meet with thee. 30.7 And Aaron shall burn thereon incense of sweet spices; every morning, when he dresseth the lamps, he shall burn it. 30.8 And when Aaron lighteth the lamps at dusk, he shall burn it, a perpetual incense before the LORD throughout your generations. 30.9 Ye shall offer no strange incense thereon, nor burnt-offering, nor meal-offering; and ye shall pour no drink-offering thereon.
30.10 And Aaron shall make atonement upon the horns of it once in the year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations; it is most holy unto the LORD.โ'' None |
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3. Hebrew Bible, Genesis, 1.1-1.3, 1.26-1.28, 2.1-2.3, 2.5, 2.7-2.9, 2.15-2.17, 2.20-2.25, 3.1-3.14, 3.16-3.19, 3.22-3.24, 5.1-5.2, 5.18-5.24, 6.1-6.4, 8.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข East, Eden, of โข East, Garden of Eden, of the โข Edem/Eden โข Eden โข Eden, โข Eden, Garden of Eden as Womb โข Eden, as a condition โข Eden, garden of โข Eden, in the Land โข Eden, localization of โข Eden, narrative โข Eden, ownership and possession โข Eden, responsibility and โข Eden, restored โข Eden/New Eden โข Expulsion, Eden, from โข Gan Eden โข Garden of Eden โข Garden of Eden, โข Garden, of Eden โข Withdrawal, Eden, Garden of โข diet, in the garden of Eden โข dream, Eden, loss of โข earth see Ge, Geb, Eden, garden of โข echo, Eden, garden of โข eschatology, and return to Eden โข garden of Eden, โข garden, Eden, of โข immortality, as Edenic humansโ default state โข mortality, as Edenic humansโ default state โข nega impurity, pursuit of Edenโs perfection โข paradise, Greek translation of Eden โข paradise, as Eden
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 199, 200; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 263; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220, 314; Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159; Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 53; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 196, 197; Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 395; Estes (2020), The Tree of Life, 74, 81, 84, 85, 87, 88, 89, 93, 94, 152, 184, 210, 217, 224, 229, 287; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 88, 237, 277, 287, 318; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 23, 28, 42; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 50, 51, 86, 89, 140, 145, 152, 270; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 116; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22โ24, 28, 32, 102, 103; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 34, 66, 67, 71; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 34; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 198; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 157; Levison (2009), Filled with the Spirit, 16, 101, 102, 209, 211, 313; Levison (2023), The Greek Life of Adam and Eve. 3, 179, 182, 183, 197, 330, 490, 496, 497, 526, 583, 610, 617, 625, 629, 745, 994; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 47; Neusner (2001), The Theology of Halakha, 3, 15, 35, 217, 234; 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, 219, 220, 222, 233; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 84; Pomeroy (2021), Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis, 51, 86, 92; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 58, 190; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 79, 83, 86, 87, 89; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 51, 76; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 47, 328, 485; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 124; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 2, 108; Strong (2021), The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables 373; Stuckenbruck (2007), 1 Enoch 91-108, 87, 126; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117, 139; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 514
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1.1 ืึผึฐืจึตืืฉืึดืืช ืึผึธืจึธื ืึฑืึนืึดืื ืึตืช ืึทืฉืึผึธืึทืึดื ืึฐืึตืช ืึธืึธืจึถืฅื
1.1 ืึทืึผึดืงึฐืจึธื ืึฑืึนืึดืื ืึทืึผึทืึผึธืฉืึธื ืึถืจึถืฅ ืึผืึฐืึดืงึฐืึตื ืึทืึผึทืึดื ืงึธืจึธื ืึทืึผึดืื ืึทืึผึทืจึฐื ืึฑืึนืึดืื ืึผึดืึพืืึนืื 1.2 ืึฐืึธืึธืจึถืฅ ืึธืึฐืชึธื ืชึนืืึผ ืึธืึนืืึผ ืึฐืึนืฉืึถืึฐ ืขึทืึพืคึผึฐื ึตื ืชึฐืืึนื ืึฐืจืึผืึท ืึฑืึนืึดืื ืึฐืจึทืึถืคึถืช ืขึทืึพืคึผึฐื ึตื ืึทืึผึธืึดืื 1.2 ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึดืฉืึฐืจึฐืฆืึผ ืึทืึผึทืึดื ืฉืึถืจึถืฅ ื ึถืคึถืฉื ืึทืึผึธื ืึฐืขืึนืฃ ืึฐืขืึนืคึตืฃ ืขึทืึพืึธืึธืจึถืฅ ืขึทืึพืคึผึฐื ึตื ืจึฐืงึดืืขึท ืึทืฉืึผึธืึธืึดืื 1.3 ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ืึฐืึดื ืืึนืจ ืึทืึฐืึดืึพืืึนืจื 1.3 ืึผืึฐืึธืึพืึทืึผึทืช ืึธืึธืจึถืฅ ืึผืึฐืึธืึพืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึฐืึนื ืจืึนืึตืฉื ืขึทืึพืึธืึธืจึถืฅ ืึฒืฉืึถืจึพืึผืึน ื ึถืคึถืฉื ืึทืึผึธื ืึถืชึพืึผึธืึพืึถืจึถืง ืขึตืฉืึถื ืึฐืึธืึฐืึธื ืึทืึฐืึดืึพืึตืื
1.26 ืึทืึผึนืืึถืจ ืึฑืึนืึดืื ื ึทืขึฒืฉืึถื ืึธืึธื ืึผึฐืฆึทืึฐืึตื ืึผ ืึผึดืึฐืืึผืชึตื ืึผ ืึฐืึดืจึฐืึผืึผ ืึดืึฐืึทืช ืึทืึผึธื ืึผืึฐืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึทืึผึฐืึตืึธื ืึผืึฐืึธืึพืึธืึธืจึถืฅ ืึผืึฐืึธืึพืึธืจึถืึถืฉื ืึธืจึนืึตืฉื ืขึทืึพืึธืึธืจึถืฅื 1.27 ืึทืึผึดืึฐืจึธื ืึฑืึนืึดืื ืึถืชึพืึธืึธืึธื ืึผึฐืฆึทืึฐืืึน ืึผึฐืฆึถืึถื ืึฑืึนืึดืื ืึผึธืจึธื ืึนืชืึน ืึธืึธืจ ืึผื ึฐืงึตืึธื ืึผึธืจึธื ืึนืชึธืื 1.28 ืึทืึฐืึธืจึถืึฐ ืึนืชึธื ืึฑืึนืึดืื ืึทืึผึนืืึถืจ ืึธืึถื ืึฑืึนืึดืื ืคึผึฐืจืึผ ืึผืจึฐืืึผ ืึผืึดืึฐืืึผ ืึถืชึพืึธืึธืจึถืฅ ืึฐืึดืึฐืฉืึปืึธ ืึผืจึฐืืึผ ืึผึดืึฐืึทืช ืึทืึผึธื ืึผืึฐืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึฐืึธืึพืึทืึผึธื ืึธืจึนืึถืฉืึถืช ืขึทืึพืึธืึธืจึถืฅื
2.1 ืึฐื ึธืึธืจึผ ืึนืฆึตื ืึตืขึตืึถื ืึฐืึทืฉืึฐืงืึนืช ืึถืชึพืึทืึผึธื ืึผืึดืฉืึผึธื ืึดืคึผึธืจึตื ืึฐืึธืึธื ืึฐืึทืจึฐืึผึธืขึธื ืจึธืืฉืึดืืื
2.1 ืึทืึฐืึปืึผืึผ ืึทืฉืึผึธืึทืึดื ืึฐืึธืึธืจึถืฅ ืึฐืึธืึพืฆึฐืึธืึธืื 2.2 ืึทืึฐืึทื ืึฑืึนืึดืื ืึผึทืึผืึนื ืึทืฉืึผึฐืึดืืขึดื ืึฐืึทืืึฐืชึผืึน ืึฒืฉืึถืจ ืขึธืฉืึธื ืึทืึผึดืฉืึฐืึผึนืช ืึผึทืึผืึนื ืึทืฉืึผึฐืึดืืขึดื ืึดืึผึธืึพืึฐืึทืืึฐืชึผืึน ืึฒืฉืึถืจ ืขึธืฉืึธืื 2.2 ืึทืึผึดืงึฐืจึธื ืึธืึธืึธื ืฉืึตืืึนืช ืึฐืึธืึพืึทืึผึฐืึตืึธื ืึผืึฐืขืึนืฃ ืึทืฉืึผึธืึทืึดื ืึผืึฐืึนื ืึทืึผึทืช ืึทืฉืึผึธืึถื ืึผืึฐืึธืึธื ืึนืึพืึธืฆึธื ืขึตืึถืจ ืึผึฐื ึถืึฐืึผืึนื 2.3 ืึทืึฐืึธืจึถืึฐ ืึฑืึนืึดืื ืึถืชึพืืึนื ืึทืฉืึผึฐืึดืืขึดื ืึทืึฐืงึทืึผึตืฉื ืึนืชืึน ืึผึดื ืืึน ืฉืึธืึทืช ืึดืึผึธืึพืึฐืึทืืึฐืชึผืึน ืึฒืฉืึถืจึพืึผึธืจึธื ืึฑืึนืึดืื ืึทืขึฒืฉืืึนืชื
2.5 ืึฐืึนื ืฉืึดืืึท ืึทืฉืึผึธืึถื ืึถืจึถื ืึดืึฐืึถื ืึธืึธืจึถืฅ ืึฐืึธืึพืขึตืฉืึถื ืึทืฉืึผึธืึถื ืึถืจึถื ืึดืฆึฐืึธื ืึผึดื ืึนื ืึดืึฐืึดืืจ ืึฐืืึธื ืึฑืึนืึดืื ืขึทืึพืึธืึธืจึถืฅ ืึฐืึธืึธื ืึทืึดื ืึทืขึฒืึนื ืึถืชึพืึธืึฒืึธืึธืื
2.7 ืึทืึผึดืืฆึถืจ ืึฐืืึธื ืึฑืึนืึดืื ืึถืชึพืึธืึธืึธื ืขึธืคึธืจ ืึดืึพืึธืึฒืึธืึธื ืึทืึผึดืคึผึทื ืึผึฐืึทืคึผึธืื ื ึดืฉืึฐืึทืช ืึทืึผึดืื ืึทืึฐืึดื ืึธืึธืึธื ืึฐื ึถืคึถืฉื ืึทืึผึธืื 2.8 ืึทืึผึดืึผึทืข ืึฐืืึธื ืึฑืึนืึดืื ืึผึทืึพืึฐืขึตืึถื ืึดืงึผึถืึถื ืึทืึผึธืฉืึถื ืฉืึธื ืึถืชึพืึธืึธืึธื ืึฒืฉืึถืจ ืึธืฆึธืจื 2.9 ืึทืึผึทืฆึฐืึทื ืึฐืืึธื ืึฑืึนืึดืื ืึดืึพืึธืึฒืึธืึธื ืึผึธืึพืขึตืฅ ื ึถืึฐืึธื ืึฐืึทืจึฐืึถื ืึฐืืึนื ืึฐืึทืึฒืึธื ืึฐืขึตืฅ ืึทืึทืึผึดืื ืึผึฐืชืึนืึฐ ืึทืึผึธื ืึฐืขึตืฅ ืึทืึผึทืขึทืช ืืึนื ืึธืจึธืขื
2.15 ืึทืึผึดืงึผึทื ืึฐืืึธื ืึฑืึนืึดืื ืึถืชึพืึธืึธืึธื ืึทืึผึทื ึผึดืึตืืึผ ืึฐืึทืึพืขึตืึถื ืึฐืขึธืึฐืึธืึผ ืึผืึฐืฉืึธืึฐืจึธืึผื
2.16 ืึทืึฐืฆึทื ืึฐืืึธื ืึฑืึนืึดืื ืขึทืึพืึธืึธืึธื ืึตืืึนืจ ืึดืึผึนื ืขึตืฅึพืึทืึผึธื ืึธืึนื ืชึผึนืืึตืื
2.17 ืึผืึตืขึตืฅ ืึทืึผึทืขึทืช ืืึนื ืึธืจึธืข ืึนื ืชึนืืึทื ืึดืึผึถื ึผืึผ ืึผึดื ืึผึฐืืึนื ืึฒืึธืึฐืึธ ืึดืึผึถื ึผืึผ ืืึนืช ืชึผึธืืึผืชื' '2.21 ืึทืึผึทืคึผึตื ืึฐืืึธื ืึฑืึนืึดืื ืชึผึทืจึฐืึผึตืึธื ืขึทืึพืึธืึธืึธื ืึทืึผึดืืฉืึธื ืึทืึผึดืงึผึทื ืึทืึทืช ืึดืฆึผึทืึฐืขึนืชึธืื ืึทืึผึดืกึฐืึผึนืจ ืึผึธืฉืึธืจ ืชึผึทืึฐืชึผึถื ึผึธืื 2.22 ืึทืึผึดืึถื ืึฐืืึธื ืึฑืึนืึดืื ืึถืชึพืึทืฆึผึตืึธืข ืึฒืฉืึถืจึพืึธืงึทื ืึดืึพืึธืึธืึธื ืึฐืึดืฉืึผึธื ืึทืึฐืึดืึถืึธ ืึถืึพืึธืึธืึธืื 2.23 ืึทืึผึนืืึถืจ ืึธืึธืึธื ืึนืืช ืึทืคึผึทืขึทื ืขึถืฆึถื ืึตืขึฒืฆึธืึทื ืึผืึธืฉืึธืจ ืึดืึผึฐืฉืึธืจึดื ืึฐืึนืืช ืึดืงึผึธืจึตื ืึดืฉืึผึธื ืึผึดื ืึตืึดืืฉื ืึปืงึณืึธืึพืึผึนืืชื 2.24 ืขึทืึพืึผึตื ืึทืขึฒืึธืึพืึดืืฉื ืึถืชึพืึธืึดืื ืึฐืึถืชึพืึดืึผืึน ืึฐืึธืึทืง ืึผึฐืึดืฉืึฐืชึผืึน ืึฐืึธืืึผ ืึฐืึธืฉืึธืจ ืึถืึธืื 2.25 ืึทืึผึดืึฐืืึผ ืฉืึฐื ึตืืึถื ืขึฒืจืึผืึผึดืื ืึธืึธืึธื ืึฐืึดืฉืึฐืชึผืึน ืึฐืึนื ืึดืชึฐืึผึนืฉืึธืฉืืึผื
3.1 ืึฐืึทื ึผึธืึธืฉื ืึธืึธื ืขึธืจืึผื ืึดืึผึนื ืึทืึผึทืช ืึทืฉืึผึธืึถื ืึฒืฉืึถืจ ืขึธืฉืึธื ืึฐืืึธื ืึฑืึนืึดืื ืึทืึผึนืืึถืจ ืึถืึพืึธืึดืฉืึผึธื ืึทืฃ ืึผึดืึพืึธืึทืจ ืึฑืึนืึดืื ืึนื ืชึนืืึฐืืึผ ืึดืึผึนื ืขึตืฅ ืึทืึผึธืื
3.1 ืึทืึผึนืืึถืจ ืึถืชึพืงึนืึฐืึธ ืฉืึธืึทืขึฐืชึผึดื ืึผึทืึผึธื ืึธืึดืืจึธื ืึผึดืึพืขึตืืจึนื ืึธื ึนืึดื ืึธืึตืึธืึตืื 3.2 ืึทืึผึดืงึฐืจึธื ืึธืึธืึธื ืฉืึตื ืึดืฉืึฐืชึผืึน ืึทืึผึธื ืึผึดื ืึดืื ืึธืึฐืชึธื ืึตื ืึผึธืึพืึธืื 3.2 ืึทืชึผึนืืึถืจ ืึธืึดืฉืึผึธื ืึถืึพืึทื ึผึธืึธืฉื ืึดืคึผึฐืจึดื ืขึตืฅึพืึทืึผึธื ื ึนืืึตืื 3.3 ืึผืึดืคึผึฐืจึดื ืึธืขึตืฅ ืึฒืฉืึถืจ ืึผึฐืชืึนืึฐึพืึทืึผึธื ืึธืึทืจ ืึฑืึนืึดืื ืึนื ืชึนืืึฐืืึผ ืึดืึผึถื ึผืึผ ืึฐืึนื ืชึดืึผึฐืขืึผ ืึผืึน ืคึผึถืึพืชึผึฐืึปืชืึผืื 3.4 ืึทืึผึนืืึถืจ ืึทื ึผึธืึธืฉื ืึถืึพืึธืึดืฉืึผึธื ืึนืึพืืึนืช ืชึผึฐืึปืชืึผืื 3.5 ืึผึดื ืึนืึตืขึท ืึฑืึนืึดืื ืึผึดื ืึผึฐืืึนื ืึฒืึธืึฐืึถื ืึดืึผึถื ึผืึผ ืึฐื ึดืคึฐืงึฐืืึผ ืขึตืื ึตืืึถื ืึดืึฐืึดืืชึถื ืึผึตืืึนืึดืื ืึนืึฐืขึตื ืืึนื ืึธืจึธืขื 3.6 ืึทืชึผึตืจึถื ืึธืึดืฉืึผึธื ืึผึดื ืืึนื ืึธืขึตืฅ ืึฐืึทืึฒืึธื ืึฐืึดื ืชึทืึฒืึธืึพืืึผื ืึธืขึตืื ึทืึดื ืึฐื ึถืึฐืึธื ืึธืขึตืฅ ืึฐืึทืฉืึฐืึผึดืื ืึทืชึผึดืงึผึทื ืึดืคึผึดืจึฐืืึน ืึทืชึผึนืืึทื ืึทืชึผึดืชึผึตื ืึผึทืึพืึฐืึดืืฉืึธืึผ ืขึดืึผึธืึผ ืึทืึผึนืืึทืื 3.7 ืึทืชึผึดืคึผึธืงึทืึฐื ึธื ืขึตืื ึตื ืฉืึฐื ึตืืึถื ืึทืึผึตืึฐืขืึผ ืึผึดื ืขึตืืจึปืึผึดื ืึตื ืึทืึผึดืชึฐืคึผึฐืจืึผ ืขึฒืึตื ืชึฐืึตื ึธื ืึทืึผึทืขึฒืฉืืึผ ืึธืึถื ืึฒืึนืจึนืชื 3.8 ืึทืึผึดืฉืึฐืึฐืขืึผ ืึถืชึพืงืึนื ืึฐืืึธื ืึฑืึนืึดืื ืึดืชึฐืึทืึผึตืึฐ ืึผึทืึผึธื ืึฐืจืึผืึท ืึทืึผืึนื ืึทืึผึดืชึฐืึทืึผึตื ืึธืึธืึธื ืึฐืึดืฉืึฐืชึผืึน ืึดืคึผึฐื ึตื ืึฐืืึธื ืึฑืึนืึดืื ืึผึฐืชืึนืึฐ ืขึตืฅ ืึทืึผึธืื 3.9 ืึทืึผึดืงึฐืจึธื ืึฐืืึธื ืึฑืึนืึดืื ืึถืึพืึธืึธืึธื ืึทืึผึนืืึถืจ ืืึน ืึทืึผึถืึผึธืื
3.11 ืึทืึผึนืืึถืจ ืึดื ืึดืึผึดืื ืึฐืึธ ืึผึดื ืขึตืืจึนื ืึธืชึผึธื ืึฒืึดืึพืึธืขึตืฅ ืึฒืฉืึถืจ ืฆึดืึผึดืืชึดืืึธ ืึฐืึดืึฐืชึผึดื ืึฒืึธืึพืึดืึผึถื ึผืึผ ืึธืึธืึฐืชึผึธื
3.12 ืึทืึผึนืืึถืจ ืึธืึธืึธื ืึธืึดืฉืึผึธื ืึฒืฉืึถืจ ื ึธืชึทืชึผึธื ืขึดืึผึธืึดื ืึดืื ื ึธืชึฐื ึธืึพืึผึดื ืึดืึพืึธืขึตืฅ ืึธืึนืึตืื
3.13 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึฑืึนืึดืื ืึธืึดืฉืึผึธื ืึทืึพืึผึนืืช ืขึธืฉืึดืืช ืึทืชึผึนืืึถืจ ืึธืึดืฉืึผึธื ืึทื ึผึธืึธืฉื ืึดืฉืึผึดืืึทื ึดื ืึธืึนืึตืื
3.14 ืึทืึผึนืืึถืจ ืึฐืึนืึธื ืึฑืึนืึดืื ืึถืึพืึทื ึผึธืึธืฉื ืึผึดื ืขึธืฉืึดืืชึธ ืึผึนืืช ืึธืจืึผืจ ืึทืชึผึธื ืึดืึผึธืึพืึทืึผึฐืึตืึธื ืึผืึดืึผึนื ืึทืึผึทืช ืึทืฉืึผึธืึถื ืขึทืึพืึผึฐืึนื ึฐืึธ ืชึตืึตืึฐ ืึฐืขึธืคึธืจ ืชึผึนืืึทื ืึผึธืึพืึฐืึตื ืึทืึผึถืืึธื
3.16 ืึถืึพืึธืึดืฉืึผึธื ืึธืึทืจ ืึทืจึฐืึผึธื ืึทืจึฐืึผึถื ืขึดืฆึผึฐืืึนื ึตืึฐ ืึฐืึตืจึนื ึตืึฐ ืึผึฐืขึถืฆึถื ืชึผึตืึฐืึดื ืึธื ึดืื ืึฐืึถืึพืึดืืฉืึตืึฐ ืชึผึฐืฉืืึผืงึธืชึตืึฐ ืึฐืืึผื ืึดืึฐืฉืึธืึพืึผึธืึฐื
3.17 ืึผืึฐืึธืึธื ืึธืึทืจ ืึผึดืึพืฉืึธืึทืขึฐืชึผึธ ืึฐืงืึนื ืึดืฉืึฐืชึผึถืึธ ืึทืชึผึนืืึทื ืึดืึพืึธืขึตืฅ ืึฒืฉืึถืจ ืฆึดืึผึดืืชึดืืึธ ืึตืืึนืจ ืึนื ืชึนืืึทื ืึดืึผึถื ึผืึผ ืึฒืจืึผืจึธื ืึธืึฒืึธืึธื ืึผึทืขึฒืืึผืจึถืึธ ืึผึฐืขึดืฆึผึธืืึนื ืชึผึนืืึฒืึถื ึผึธื ืึผึนื ืึฐืึตื ืึทืึผึถืืึธื
3.18 ืึฐืงืึนืฅ ืึฐืึทืจึฐืึผึทืจ ืชึผึทืฆึฐืึดืืึท ืึธืึฐ ืึฐืึธืึทืึฐืชึผึธ ืึถืชึพืขึตืฉืึถื ืึทืฉืึผึธืึถืื
3.19 ืึผึฐืึตืขึทืช ืึทืคึผึถืืึธ ืชึผึนืืึทื ืึถืึถื ืขึทื ืฉืืึผืึฐืึธ ืึถืึพืึธืึฒืึธืึธื ืึผึดื ืึดืึผึถื ึผึธื ืึปืงึผึธืึฐืชึผึธ ืึผึดืึพืขึธืคึธืจ ืึทืชึผึธื ืึฐืึถืึพืขึธืคึธืจ ืชึผึธืฉืืึผืื
3.22 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึฑืึนืึดืื ืึตื ืึธืึธืึธื ืึธืึธื ืึผึฐืึทืึทื ืึดืึผึถื ึผืึผ ืึธืึทืขึทืช ืืึนื ืึธืจึธืข ืึฐืขึทืชึผึธื ืคึผึถืึพืึดืฉืึฐืึทื ืึธืืึน ืึฐืึธืงึทื ืึผึทื ืึตืขึตืฅ ืึทืึทืึผึดืื ืึฐืึธืึทื ืึธืึทื ืึฐืขึนืึธืื 3.23 ืึทืึฐืฉืึทืึผึฐืึตืืึผ ืึฐืืึธื ืึฑืึนืึดืื ืึดืึผึทืึพืขึตืึถื ืึทืขึฒืึนื ืึถืชึพืึธืึฒืึธืึธื ืึฒืฉืึถืจ ืึปืงึผึทื ืึดืฉืึผึธืื 3.24 ืึทืึฐืึธืจึถืฉื ืึถืชึพืึธืึธืึธื ืึทืึผึทืฉืึฐืึผึตื ืึดืงึผึถืึถื ืึฐืึทืึพืขึตืึถื ืึถืชึพืึทืึผึฐืจึปืึดืื ืึฐืึตืช ืึทืึทื ืึทืึถืจึถื ืึทืึผึดืชึฐืึทืคึผึถืึถืช ืึดืฉืึฐืึนืจ ืึถืชึพืึผึถืจึถืึฐ ืขึตืฅ ืึทืึทืึผึดืืื
5.1 ืึทืึฐืึดื ืึฑื ืึนืฉื ืึทืึฒืจึตื ืืึนืึดืืืึน ืึถืชึพืงึตืื ึธื ืึฒืึตืฉื ืขึถืฉืึฐืจึตื ืฉืึธื ึธื ืึผืฉืึฐืึนื ึถื ืึตืืึนืช ืฉืึธื ึธื ืึทืึผืึนืึถื ืึผึธื ึดืื ืึผืึธื ืึนืชื
5.1 ืึถื ืกึตืคึถืจ ืชึผืึนืึฐืึนืช ืึธืึธื ืึผึฐืืึนื ืึผึฐืจึนื ืึฑืึนืึดืื ืึธืึธื ืึผึดืึฐืืึผืช ืึฑืึนืึดืื ืขึธืฉืึธื ืึนืชืึนื 5.2 ืึทืึผึดืึฐืืึผ ืึผึธืึพืึฐืึตืึพืึถืจึถื ืฉืึฐืชึผึทืึดื ืึฐืฉืึดืฉืึผึดืื ืฉืึธื ึธื ืึผืชึฐืฉืึทืข ืึตืืึนืช ืฉืึธื ึธื ืึทืึผึธืึนืชื 5.2 ืึธืึธืจ ืึผื ึฐืงึตืึธื ืึผึฐืจึธืึธื ืึทืึฐืึธืจึถืึฐ ืึนืชึธื ืึทืึผึดืงึฐืจึธื ืึถืชึพืฉืึฐืึธื ืึธืึธื ืึผึฐืืึนื ืึดืึผึธืจึฐืึธืื
5.18 ืึทืึฐืึดืึพืึถืจึถื ืฉืึฐืชึผึทืึดื ืึฐืฉืึดืฉืึผึดืื ืฉืึธื ึธื ืึผืึฐืึทืช ืฉืึธื ึธื ืึทืึผืึนืึถื ืึถืชึพืึฒื ืึนืึฐื
5.19 ืึทืึฐืึดืึพืึถืจึถื ืึทืึฒืจึตื ืืึนืึดืืืึน ืึถืชึพืึฒื ืึนืึฐ ืฉืึฐืึนื ึถื ืึตืืึนืช ืฉืึธื ึธื ืึทืึผืึนืึถื ืึผึธื ึดืื ืึผืึธื ืึนืชื 5.21 ืึทืึฐืึดื ืึฒื ืึนืึฐ ืึธืึตืฉื ืึฐืฉืึดืฉืึผึดืื ืฉืึธื ึธื ืึทืึผืึนืึถื ืึถืชึพืึฐืชืึผืฉืึธืึทืื 5.22 ืึทืึผึดืชึฐืึทืึผึตืึฐ ืึฒื ืึนืึฐ ืึถืชึพืึธืึฑืึนืึดืื ืึทืึฒืจึตื ืืึนืึดืืืึน ืึถืชึพืึฐืชืึผืฉืึถืึทื ืฉืึฐืึนืฉื ืึตืืึนืช ืฉืึธื ึธื ืึทืึผืึนืึถื ืึผึธื ึดืื ืึผืึธื ืึนืชื 5.23 ืึทืึฐืึดื ืึผึธืึพืึฐืึตื ืึฒื ืึนืึฐ ืึธืึตืฉื ืึฐืฉืึดืฉืึผึดืื ืฉืึธื ึธื ืึผืฉืึฐืึนืฉื ืึตืืึนืช ืฉืึธื ึธืื 5.24 ืึทืึผึดืชึฐืึทืึผึตืึฐ ืึฒื ืึนืึฐ ืึถืชึพืึธืึฑืึนืึดืื ืึฐืึตืื ึถื ึผืึผ ืึผึดืึพืึธืงึทื ืึนืชืึน ืึฑืึนืึดืืื
6.1 ืึทืึฐืึดื ืึผึดืึพืึตืึตื ืึธืึธืึธื ืึธืจึนื ืขึทืึพืคึผึฐื ึตื ืึธืึฒืึธืึธื ืึผืึธื ืึนืช ืึปืึผึฐืืึผ ืึธืึถืื
6.1 ืึทืึผืึนืึถื ื ึนืึท ืฉืึฐืึนืฉืึธื ืึธื ึดืื ืึถืชึพืฉืึตื ืึถืชึพืึธื ืึฐืึถืชึพืึธืคึถืชื 6.2 ืึทืึผึดืจึฐืืึผ ืึฐื ึตืึพืึธืึฑืึนืึดืื ืึถืชึพืึผึฐื ืึนืช ืึธืึธืึธื ืึผึดื ืึนืึนืช ืึตื ึผึธื ืึทืึผึดืงึฐืืึผ ืึธืึถื ื ึธืฉืึดืื ืึดืึผึนื ืึฒืฉืึถืจ ืึผึธืึธืจืึผื 6.2 ืึตืึธืขืึนืฃ ืึฐืึดืื ึตืืึผ ืึผืึดืึพืึทืึผึฐืึตืึธื ืึฐืึดืื ึธืึผ ืึดืึผึนื ืจึถืึถืฉื ืึธืึฒืึธืึธื ืึฐืึดืื ึตืืึผ ืฉืึฐื ึทืึดื ืึดืึผึนื ืึธืึนืืึผ ืึตืึถืืึธ ืึฐืึทืึฒืืึนืชื 6.3 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึนืึพืึธืืึนื ืจืึผืึดื ืึธืึธืึธื ืึฐืขึนืึธื ืึผึฐืฉืึทืึผึทื ืืึผื ืึธืฉืึธืจ ืึฐืึธืืึผ ืึธืึธืื ืึตืึธื ืึฐืขึถืฉืึฐืจึดืื ืฉืึธื ึธืื 6.4 ืึทื ึผึฐืคึดืึดืื ืึธืืึผ ืึธืึธืจึถืฅ ืึผึทืึผึธืึดืื ืึธืึตื ืึฐืึทื ืึทืึฒืจึตืึพืึตื ืึฒืฉืึถืจ ืึธืึนืืึผ ืึผึฐื ึตื ืึธืึฑืึนืึดืื ืึถืึพืึผึฐื ืึนืช ืึธืึธืึธื ืึฐืึธืึฐืืึผ ืึธืึถื ืึตืึผึธื ืึทืึผึดืึผึนืจึดืื ืึฒืฉืึถืจ ืึตืขืึนืึธื ืึทื ึฐืฉืึตื ืึทืฉืึผึตืื
8.2 ืึทืึผึดืึถื ื ึนืึท ืึดืึฐืึผึตืึท ืึทืืืึธื ืึทืึผึดืงึผึทื ืึดืึผึนื ืึทืึผึฐืึตืึธื ืึทืึผึฐืืึนืจึธื ืึผืึดืึผึนื ืึธืขืึนืฃ ืึทืึผึธืึนืจ ืึทืึผึทืขึทื ืขึนืึนืช ืึผึทืึผึดืึฐืึผึตืึทื
8.2 ืึทืึผึดืกึผึธืึฐืจืึผ ืึทืขึฐืึฐื ึนืช ืชึผึฐืืึนื ืึทืึฒืจึปืึผึนืช ืึทืฉืึผึธืึธืึดื ืึทืึผึดืึผึธืึตื ืึทืึผึถืฉืึถื ืึดืึพืึทืฉืึผึธืึธืึดืื'' 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: โLet there be light.โ And there was light.
1.26 And God said: โLet 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.โ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1.28 And God blessed them; and God said unto them: โBe 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.โ
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.
2.5 No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till 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.
2.15 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.
2.16 And the LORD God commanded the man, saying: โof every tree of the garden thou mayest freely eat;
2.17 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.โ
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. 2.21 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. 2.22 And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man. 2.23 And the man said: โThis is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.โ 2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. 2.25 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: โYea, hath God said: Ye shall not eat of any tree of the garden?โ 3.2 And the woman said unto the serpent: โof 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.โ 3.4 And the serpent said unto the woman: โYe 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.โ 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: โWhere art thou?โ
3.10 And he said: โI heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.โ
3.11 And He said: โWho told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?โ
3.12 And the man said: โThe woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.โ
3.13 And the LORD God said unto the woman: โWhat is this thou hast done?โ And the woman said: โThe serpent beguiled me, and I did eat.โ
3.14 And the LORD God said unto the serpent: โBecause 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.
3.16 Unto the woman He said: โI 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.โ
3.17 And unto Adam He said: โBecause 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.
3.18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field.
3.19 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.โ
3.22 And the LORD God said: โBehold, 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.โ 3.23 Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. 3.24 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.
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.
5.18 And Jared lived a hundred sixty and two years, and begot Enoch.
5.19 And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters. 5.20 And all the days of Jared were nine hundred sixty and two years; and he died. . 5.21 And Enoch lived sixty and five years, and begot Methuselah. 5.22 And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters. 5.23 And all the days of Enoch were three hundred sixty and five years. 5.24 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: โMy spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.โ 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.
8.2 the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained.' ' None |
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4. Hebrew Bible, Hosea, 6.7, 9.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eden โข Eden, garden of โข Eden, restored โข Eden/New Eden โข dream, Eden, loss of
Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 20; Levison (2009), Filled with the Spirit, 100; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 48; Neusner (2004), The Idea of History in Rabbinic Judaism, 199, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 219, 220
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6.7 ืึฐืึตืึผึธื ืึผึฐืึธืึธื ืขึธืึฐืจืึผ ืึฐืจึดืืช ืฉืึธื ืึผึธืึฐืืึผ ืึดืื
9.15 ืึผึธืึพืจึธืขึธืชึธื ืึผึทืึผึดืึฐืึผึธื ืึผึดืึพืฉืึธื ืฉืึฐื ึตืืชึดืื ืขึทื ืจึนืขึท ืึทืขึทืึฐืึตืืึถื ืึดืึผึตืืชึดื ืึฒืึธืจึฐืฉืึตื ืึนื ืืึนืกึตืฃ ืึทืึฒืึธืชึธื ืึผึธืึพืฉืึธืจึตืืึถื ืกึนืจึฐืจึดืืื' ' None | sup>
6.7 But they like men have transgressed the covet; There have they dealt treacherously against Me.
9.15 All their wickedness is in Gilgal, For there I hated them; Because of the wickedness of their doings I will drive them out of My house; I will love them no more, All their princes are rebellious.' ' None |
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5. Hebrew Bible, Joel, 2.3 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eden, garden of โข Eden/New Eden โข Garden of Eden
Found in books: Levison (2009), Filled with the Spirit, 213; Levison (2023), The Greek Life of Adam and Eve. 621; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 47
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2.3 ืึฐืคึธื ึธืื ืึธืึฐืึธื ืึตืฉื ืึฐืึทืึฒืจึธืื ืชึผึฐืึทืึตื ืึถืึธืึธื ืึผึฐืึทืึพืขึตืึถื ืึธืึธืจึถืฅ ืึฐืคึธื ึธืื ืึฐืึทืึฒืจึธืื ืึดืึฐืึผึทืจ ืฉืึฐืึธืึธื ืึฐืึทืึพืคึผึฐืึตืืึธื ืึนืึพืึธืึฐืชึธื ืึผืึนื'' 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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6. Hebrew Bible, Leviticus, 16.8, 19.23, 24.2, 25.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eden โข Eden, restored โข dream, Eden, loss of
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 12, 86, 177; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 89; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 220, 225, 228, 231
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16.8 ืึฐื ึธืชึทื ืึทืึฒืจึนื ืขึทืึพืฉืึฐื ึตื ืึทืฉืึผึฐืขึดืืจึดื ืึผืึนืจึธืืึนืช ืึผืึนืจึธื ืึถืึธื ืึทืืืึธื ืึฐืืึนืจึธื ืึถืึธื ืึทืขึฒืึธืืึตืื
19.23 ืึฐืึดืึพืชึธืึนืืึผ ืึถืึพืึธืึธืจึถืฅ ืึผื ึฐืึทืขึฐืชึผึถื ืึผึธืึพืขึตืฅ ืึทืึฒืึธื ืึทืขึฒืจึทืึฐืชึผึถื ืขึธืจึฐืึธืชืึน ืึถืชึพืคึผึดืจึฐืืึน ืฉืึธืึนืฉื ืฉืึธื ึดืื ืึดืึฐืึถื ืึธืึถื ืขึฒืจึตืึดืื ืึนื ืึตืึธืึตืื
24.2 ืฆึทื ืึถืชึพืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื ืึฐืึดืงึฐืืึผ ืึตืึถืืึธ ืฉืึถืึถื ืึทืึดืช ืึธืึฐ ืึผึธืชึดืืช ืึทืึผึธืืึนืจ ืึฐืึทืขึฒืึนืช ื ึตืจ ืชึผึธืึดืืื
24.2 ืฉืึถืึถืจ ืชึผึทืึทืช ืฉืึถืึถืจ ืขึทืึดื ืชึผึทืึทืช ืขึทืึดื ืฉืึตื ืชึผึทืึทืช ืฉืึตื ืึผึทืึฒืฉืึถืจ ืึดืชึผึตื ืืึผื ืึผึธืึธืึธื ืึผึตื ืึดื ึผึธืชึถื ืึผืึนื
25.9 ืึฐืึทืขึฒืึทืจึฐืชึผึธ ืฉืืึนืคึทืจ ืชึผึฐืจืึผืขึธื ืึผึทืึนืึถืฉื ืึทืฉืึผึฐืึดืขึดื ืึผึถืขึธืฉืืึนืจ ืึทืึนืึถืฉื ืึผึฐืืึนื ืึทืึผึดืคึผึปืจึดืื ืชึผึทืขึฒืึดืืจืึผ ืฉืืึนืคึธืจ ืึผึฐืึธืึพืึทืจึฐืฆึฐืึถืื'' None | sup>
16.8 And Aaron shall cast lots upon the two goats: one lot for the LORD, and the other lot for Azazel.
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.
24.2 โCommand the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause a lamp to burn continually.
25.9 Then shalt thou make proclamation with the blast of the horn on the tenth day of the seventh month; in the day of atonement shall ye make proclamation with the horn throughout all your land.'' None |
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7. Hebrew Bible, Psalms, 36.9, 46.4, 74.13, 92.13-92.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: โข Eden โข Eden, garden of โข Eden, in The Grooms Qedushta โข Eden/New Eden โข Temple, Lebanon and Eden and โข Withdrawal, Eden, Garden of โข garden of Eden,
Found in books: Estes (2020), The Tree of Life, 117; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 318; Levison (2009), Filled with the Spirit, 212; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 47, 320; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94, 123, 124
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36.9 ืึดืจึฐืึฐืึปื ืึดืึผึถืฉืึถื ืึผึตืืชึถืึธ ืึฐื ึทืึทื ืขึฒืึธื ึถืืึธ ืชึทืฉืึฐืงึตืื
46.4 ืึถืึฑืืึผ ืึถืึฐืึฐืจืึผ ืึตืืึธืื ืึดืจึฐืขึฒืฉืืึผึพืึธืจึดืื ืึผึฐืึทืึฒืึธืชืึน ืกึถืึธืื
74.13 ืึทืชึผึธื ืคืึนืจึทืจึฐืชึผึธ ืึฐืขึธืึผึฐืึธ ืึธื ืฉืึดืึผึทืจึฐืชึผึธ ืจึธืืฉืึตื ืชึทื ึผึดืื ึดืื ืขึทืึพืึทืึผึธืึดืื
92.13 ืฆึทืึผึดืืง ืึผึทืชึผึธืึธืจ ืึดืคึฐืจึธื ืึผึฐืึถืจึถื ืึผึทืึผึฐืึธื ืึนื ืึดืฉืึฐืึผึถืื 92.14 ืฉืึฐืชืึผืึดืื ืึผึฐืึตืืช ืึฐืืึธื ืึผึฐืึทืฆึฐืจืึนืช ืึฑืึนืึตืื ืึผ ืึทืคึฐืจึดืืืึผื'' None | sup>
36.9 They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures.
46.4 Though the waters thereof roar and foam, Though the mountains shake at the swelling thereof. Selah
74.13 Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters.
92.13 The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon. 92.14 Planted in the house of the LORD, They shall flourish in the courts of our God.'' None |
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8. Hebrew Bible, 1 Kings, 6.18, 6.29 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Eden โข Eden, garden of โข Garden of Eden
Found in books: Estes (2020), The Tree of Life, 117; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 47; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 376
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6.18 ืึฐืึถืจึถื ืึถืึพืึทืึผึทืึดืช ืคึผึฐื ึดืืึธื ืึดืงึฐืึทืขึทืช ืคึผึฐืงึธืขึดืื ืึผืคึฐืืึผืจึตื ืฆึดืฆึผึดืื ืึทืึผึนื ืึถืจึถื ืึตืื ืึถืึถื ื ึดืจึฐืึธืื
6.29 ืึฐืึตืช ืึผึธืึพืงึดืืจืึนืช ืึทืึผึทืึดืช ืึตืกึทื ืงึธืึทืข ืคึผึดืชึผืึผืึตื ืึดืงึฐืึฐืขืึนืช ืึผึฐืจืึผืึดืื ืึฐืชึดืึนืจึนืช ืึผืคึฐืืึผืจึตื ืฆึดืฆึผึดืื ืึดืึผึดืคึฐื ึดืื ืึฐืึทืึดืืฆืึนืื'' None | sup>
6.18 And the cedar on the house within was carved with knops and open flowers; all was cedar; there was no stone seen.
6.29 And he carved all the walls of the house round about with carved figures of cherubim and palm-trees and open flowers, within and without.'' None |
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9. Hebrew Bible, Isaiah, 5.1-5.7, 6.3, 14.12-14.15, 27.1, 35.6, 51.3 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข East, Eden, of โข East, Garden of Eden, of the โข Edem/Eden โข Eden โข Eden, โข Eden, garden of โข Eden, in The Grooms Qedushta โข Eden/New Eden โข Garden of Eden โข Withdrawal, Eden, Garden of โข garden of Eden,
Found in books: Estes (2020), The Tree of Life, 171, 227; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 87, 277, 320; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 35; Levison (2009), Filled with the Spirit, 213; Levison (2023), The Greek Life of Adam and Eve. 497, 824; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 48, 350; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 87; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 334, 376; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 125
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5.1 ืึธืฉืึดืืจึธื ื ึผึธื ืึดืืึดืืึดื ืฉืึดืืจึทืช ืึผืึนืึดื ืึฐืึทืจึฐืืึน ืึผึถืจึถื ืึธืึธื ืึดืืึดืืึดื ืึผึฐืงึถืจึถื ืึผึถืึพืฉืึธืึถืื
5.1 ืึผึดื ืขึฒืฉืึถืจึถืช ืฆึดืึฐืึผึตืึพืึถืจึถื ืึทืขึฒืฉืืึผ ืึผึทืช ืึถืึธืช ืึฐืึถืจึทืข ืึนืึถืจ ืึทืขึฒืฉืึถื ืึตืืคึธืื 5.2 ืืึนื ืึธืึนืึฐืจึดืื ืึธืจึทืข ืืึนื ืึฐืึทืึผืึนื ืจึธืข ืฉืึธืึดืื ืึนืฉืึถืึฐ ืึฐืืึนืจ ืึฐืืึนืจ ืึฐืึนืฉืึถืึฐ ืฉืึธืึดืื ืึทืจ ืึฐืึธืชืึนืง ืึผืึธืชืึนืง ืึฐืึธืจื 5.2 ืึทืึฐืขึทืึผึฐืงึตืืึผ ืึทืึฐืกึทืงึผึฐืึตืืึผ ืึทืึผึดืึผึธืขึตืืึผ ืฉืึนืจึตืง ืึทืึผึดืึถื ืึดืึฐืึผึธื ืึผึฐืชืึนืืึน ืึฐืึทืึพืึถืงึถื ืึธืฆึตื ืึผืึน ืึทืึฐืงึทื ืึทืขึฒืฉืืึนืช ืขึฒื ึธืึดืื ืึทืึผึทืขึทืฉื ืึผึฐืึปืฉืึดืืื 5.3 ืึฐืึดื ึฐืึนื ืขึธืึธืื ืึผึทืึผืึนื ืึทืืึผื ืึผึฐื ึทืึฒืึทืชึพืึธื ืึฐื ึดืึผึทื ืึธืึธืจึถืฅ ืึฐืึดื ึผึตืึพืึนืฉืึถืึฐ ืฆึทืจ ืึธืืึนืจ ืึธืฉืึทืึฐ ืึผึทืขึฒืจึดืืคึถืืึธื 5.3 ืึฐืขึทืชึผึธื ืืึนืฉืึตื ืึฐืจืึผืฉืึธืึทึดื ืึฐืึดืืฉื ืึฐืืึผืึธื ืฉืึดืคึฐืืึผึพื ึธื ืึผึตืื ึดื ืึผืึตืื ืึผึทืจึฐืึดืื 5.4 ืึทืึพืึผึทืขึฒืฉืืึนืช ืขืึนื ืึฐืึทืจึฐืึดื ืึฐืึนื ืขึธืฉืึดืืชึดื ืึผืึน ืึทืึผืึผืขึท ืงึดืึผึตืืชึดื ืึทืขึฒืฉืืึนืช ืขึฒื ึธืึดืื ืึทืึผึทืขึทืฉื ืึผึฐืึปืฉืึดืืื 5.5 ืึฐืขึทืชึผึธื ืืึนืึดืืขึธืึพื ึผึธื ืึถืชึฐืึถื ืึตืช ืึฒืฉืึถืจึพืึฒื ึดื ืขึนืฉืึถื ืึฐืึทืจึฐืึดื ืึธืกึตืจ ืึฐืฉืืึผืึผึธืชืึน ืึฐืึธืึธื ืึฐืึธืขึตืจ ืคึผึธืจึนืฅ ืึผึฐืึตืจืึน ืึฐืึธืึธื ืึฐืึดืจึฐืึธืกื 5.6 ืึทืึฒืฉืึดืืชึตืืึผ ืึธืชึธื ืึนื ืึดืึผึธืึตืจ ืึฐืึนื ืึตืขึธืึตืจ ืึฐืขึธืึธื ืฉืึธืึดืืจ ืึธืฉืึธืึดืช ืึฐืขึทื ืึถืขึธืึดืื ืึฒืฆึทืึผึถื ืึตืึทืึฐืึดืืจ ืขึธืึธืื ืึธืึธืจื 5.7 ืึผึดื ืึถืจึถื ืึฐืืึธื ืฆึฐืึธืืึนืช ืึผึตืืช ืึดืฉืึฐืจึธืึตื ืึฐืึดืืฉื ืึฐืืึผืึธื ื ึฐืึทืข ืฉืึทืขึฒืฉืืึผืขึธืื ืึทืึฐืงึทื ืึฐืึดืฉืึฐืคึผึธื ืึฐืึดื ึผึตื ืึดืฉืึฐืคึผึธื ืึดืฆึฐืึธืงึธื ืึฐืึดื ึผึตื ืฆึฐืขึธืงึธืื
6.3 ืึฐืงึธืจึธื ืึถื ืึถืึพืึถื ืึฐืึธืึทืจ ืงึธืืึนืฉื ืงึธืืึนืฉื ืงึธืืึนืฉื ืึฐืืึธื ืฆึฐืึธืืึนืช ืึฐืึนื ืึธืึพืึธืึธืจึถืฅ ืึผึฐืืึนืืึนื
14.12 ืึตืืึฐ ื ึธืคึทืึฐืชึผึธ ืึดืฉืึผึธืึทืึดื ืึตืืึตื ืึผึถืึพืฉืึธืึทืจ ื ึดืึฐืึผึทืขึฐืชึผึธ ืึธืึธืจึถืฅ ืืึนืึตืฉื ืขึทืึพืึผืึนืึดืื 14.13 ืึฐืึทืชึผึธื ืึธืึทืจึฐืชึผึธ ืึดืึฐืึธืึฐืึธ ืึทืฉืึผึธืึทืึดื ืึถืขึฑืึถื ืึดืึผึทืขึทื ืึฐืืึนืึฐืึตืึพืึตื ืึธืจึดืื ืึผึดืกึฐืึดื ืึฐืึตืฉืึตื ืึผึฐืึทืจึพืืึนืขึตื ืึผึฐืึทืจึฐืึผึฐืชึตื ืฆึธืคืึนืื 14.14 ืึถืขึฑืึถื ืขึทืึพืึผึธืึณืชึตื ืขึธื ืึถืึผึทืึผึถื ืึฐืขึถืึฐืืึนืื 14.15 ืึทืึฐ ืึถืึพืฉืึฐืืึนื ืชึผืึผืจึธื ืึถืึพืึทืจึฐืึผึฐืชึตืึพืืึนืจื
27.1 ืึผึทืึผืึนื ืึทืืึผื ืึดืคึฐืงึนื ืึฐืืึธื ืึผึฐืึทืจึฐืืึน ืึทืงึผึธืฉืึธื ืึฐืึทืึผึฐืืึนืึธื ืึฐืึทืึฒืึธืงึธื ืขึทื ืึดืึฐืึธืชึธื ื ึธืึธืฉื ืึผึธืจึดืึท ืึฐืขึทื ืึดืึฐืึธืชึธื ื ึธืึธืฉื ืขึฒืงึทืึผึธืชืึนื ืึฐืึธืจึทื ืึถืชึพืึทืชึผึทื ึผึดืื ืึฒืฉืึถืจ ืึผึทืึผึธืื
27.1 ืึผึดื ืขึดืืจ ืึผึฐืฆืึผืจึธื ืึผึธืึธื ื ึธืึถื ืึฐืฉืึปืึผึธื ืึฐื ึถืขึฑืึธื ืึผึทืึผึดืึฐืึผึธืจ ืฉืึธื ืึดืจึฐืขึถื ืขึตืึถื ืึฐืฉืึธื ืึดืจึฐืึผึธืฅ ืึฐืึดืึผึธื ืกึฐืขึดืคึถืืึธื
35.6 ืึธื ืึฐืึทืึผึตื ืึผึธืึทืึผึธื ืคึผึดืกึผึตืึท ืึฐืชึธืจึนื ืึฐืฉืืึนื ืึดืึผึตื ืึผึดืึพื ึดืึฐืงึฐืขืึผ ืึทืึผึดืึฐืึผึธืจ ืึทืึดื ืึผื ึฐืึธืึดืื ืึผึธืขึฒืจึธืึธืื
51.3 ืึผึดืึพื ึดืึทื ืึฐืืึธื ืฆึดืึผืึนื ื ึดืึทื ืึผึธืึพืึธืจึฐืึนืชึถืืึธ ืึทืึผึธืฉืึถื ืึดืึฐืึผึธืจึธืึผ ืึผึฐืขึตืึถื ืึฐืขึทืจึฐืึธืชึธืึผ ืึผึฐืึทืึพืึฐืืึธื ืฉืึธืฉืืึนื ืึฐืฉืึดืึฐืึธื ืึดืึผึธืฆึตื ืึธืึผ ืชึผืึนืึธื ืึฐืงืึนื ืึดืึฐืจึธืื' ' None | sup>
5.1 Let me sing of my well-beloved, A song of my beloved touching his vineyard. My well-beloved had a vineyard In a very fruitful hill; 5.2 And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. . 5.3 And now, O inhabitants of Jerusalem and men of Judah, Judge, I pray you, betwixt me and my vineyard. 5.4 What could have been done more to my vineyard, That I have not done in it? Wherefore, when I looked that it should bring forth grapes, Brought it forth wild grapes? 5.5 And now come, I will tell you What I will do to my vineyard: I will take away the hedge thereof, And it shall be eaten up; I will break down the fence thereof, And it shall be trodden down; 5.6 And I will lay it waste: It shall not be pruned nor hoed, But there shall come up briers and thorns; I will also command the clouds That they rain no rain upon it. 5.7 For the vineyard of the LORD of hosts is the house of Israel, And the men of Judah the plant of His delight; And He looked for justice, but behold violence; For righteousness, but behold a cry.
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.
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! 14.13 And thou saidst in thy heart: โI will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north; 14.14 I will ascend above the heights of the clouds; I will be like the Most High.โ 14.15 Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit.
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.
35.6 Then shall the lame man leap as a hart, And the tongue of the dumb shall sing; For in the wilderness shall waters break out, And streams in the desert.
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.' ' None |
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10. Hebrew Bible, Jeremiah, 1.14, 2.7, 15.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Eden โข Eden, restored โข Eden/New Eden โข dream, Eden, loss of
Found in books: Gagne (2021), Cosmography and the Idea of Hyperborea in Ancient Greece, 404; Levison (2009), Filled with the Spirit, 100; Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 220
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1.14 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึตืึธื ืึดืฆึผึธืคืึนื ืชึผึดืคึผึธืชึทื ืึธืจึธืขึธื ืขึทื ืึผึธืึพืึนืฉืึฐืึตื ืึธืึธืจึถืฅื
2.7 ืึธืึธืึดืื ืึถืชึฐืึถื ืึถืึพืึถืจึถืฅ ืึทืึผึทืจึฐืึถื ืึถืึฑืึนื ืคึผึดืจึฐืึธืึผ ืึฐืืึผืึธืึผ ืึทืชึผึธืึนืืึผ ืึทืชึผึฐืึทืึผึฐืืึผ ืึถืชึพืึทืจึฐืฆึดื ืึฐื ึทืึฒืึธืชึดื ืฉืึทืึฐืชึผึถื ืึฐืชืึนืขึตืึธืื
15.1 ืืึนืึพืึดื ืึดืึผึดื ืึผึดื ืึฐืึดืึฐืชึผึดื ึดื ืึดืืฉื ืจึดืื ืึฐืึดืืฉื ืึธืืึนื ืึฐืึธืึพืึธืึธืจึถืฅ ืึนืึพื ึธืฉืึดืืชึดื ืึฐืึนืึพื ึธืฉืืึผึพืึดื ืึผึปืึผึนื ืึฐืงึทืึฐืึทืื ึดืื15.1 ืึทืึผึนืืึถืจ ืึฐืืึธื ืึตืึทื ืึดืึพืึทืขึฒืึนื ืึนืฉืึถื ืึผืฉืึฐืืึผืึตื ืึฐืคึธื ึทื ืึตืื ื ึทืคึฐืฉืึดื ืึถืึพืึธืขึธื ืึทืึผึถื ืฉืึทืึผึทื ืึตืขึทืึพืคึผึธื ึทื ืึฐืึตืฆึตืืึผื ' None | sup>
1.14 Then the LORD said unto me: โOut of the north the evil shall break forth upon all the inhabitants of the land.
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.
15.1 Then said the LORD unto me: โThough Moses and Samuel stood before Me, yet My mind could not be toward this people; cast them out of My sight, and let them go forth.'' None |
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11. Hebrew Bible, Lamentations, 1.1 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข Eden, restored โข dream, Eden, loss of
Found in books: Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 220
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1.1 ืึตืืึธื ืึธืฉืึฐืึธื ืึธืึธื ืึธืขึดืืจ ืจึทืึผึธืชึดื ืขึธื ืึธืึฐืชึธื ืึผึฐืึทืึฐืึธื ึธื ืจึผึทืึผึธืชึดื ืึทืึผืึนืึดื ืฉืึธืจึธืชึดื ืึผึทืึผึฐืึดืื ืึนืช ืึธืึฐืชึธื ืึธืึทืกื"1.1 ืึธืืึน ืคึผึธืจึทืฉื ืฆึธืจ ืขึทื ืึผึธืึพืึทืึฒืึทืึผึถืืึธ ืึผึดืึพืจึธืึฒืชึธื ืืึนืึดื ืึผึธืืึผ ืึดืงึฐืึผึธืฉืึธืึผ ืึฒืฉืึถืจ ืฆึดืึผึดืืชึธื ืึนืึพืึธืึนืืึผ ืึทืงึผึธืึธื ืึธืึฐื ' None | sup>
1.1 O how has the city that was once so populous remained lonely! She has become like a widow! She that was great among the nations, a princess among the provinces, has become tributary."'' None |
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12. Hebrew Bible, Ezekiel, 3.18, 28.11-28.19, 31.9, 31.16, 31.18, 36.35, 47.1-47.12 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: โข East, Garden of Eden, of the โข Eden โข Eden, garden of โข Eden/New Eden โข Garden of Eden โข Withdrawal, Eden, Garden of โข echo, Eden, garden of โข garden of Eden, โข mortality, as Edenic humansโ default state โข paradise, as Eden
Found in books: Estes (2020), The Tree of Life, 94, 117, 184, 210, 221; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 87, 88; Levison (2009), Filled with the Spirit, 100, 101, 102, 208, 210, 211, 212, 213, 423; Levison (2023), The Greek Life of Adam and Eve. 497, 629; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 47, 48; Lynskey (2021), Tyconiusโ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics, 306; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 328, 352; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 94, 124, 125, 282; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 108, 109
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3.18 ืึผึฐืึธืึฐืจึดื ืึธืจึธืฉืึธืข ืืึนืช ืชึผึธืืึผืช ืึฐืึนื ืึดืึฐืึทืจึฐืชึผืึน ืึฐืึนื ืึดืึผึทืจึฐืชึผึธ ืึฐืึทืึฐืึดืืจ ืจึธืฉืึธืข ืึดืึผึทืจึฐืึผืึน ืึธืจึฐืฉืึธืขึธื ืึฐืึทืึผึนืชืึน ืืึผื ืจึธืฉืึธืข ืึผึทืขึฒืึบื ืึน ืึธืืึผืช ืึฐืึธืืึน ืึดืึผึธืึฐืึธ ืึฒืึทืงึผึตืฉืื
28.11 ืึทืึฐืึดื ืึฐืึทืจึพืึฐืืึธื ืึตืึทื ืึตืืึนืจื 28.12 ืึผึถืึพืึธืึธื ืฉืึธื ืงึดืื ึธื ืขึทืึพืึถืึถืึฐ ืฆืึนืจ ืึฐืึธืึทืจึฐืชึผึธ ืึผืึน ืึผึนื ืึธืึทืจ ืึฒืึนื ึธื ืึฐืืึดื ืึทืชึผึธื ืืึนืชึตื ืชึผึธืึฐื ึดืืช ืึธืึตื ืึธืึฐืึธื ืึผืึฐืึดืื ืึนืคึดืื 28.13 ืึผึฐืขึตืึถื ืึผึทืึพืึฑืึนืึดืื ืึธืึดืืชึธ ืึผึธืึพืึถืึถื ืึฐืงึธืจึธื ืึฐืกึปืึธืชึถืึธ ืึนืึถื ืคึผึดืึฐืึธื ืึฐืึธืึฒืึนื ืชึผึทืจึฐืฉืึดืืฉื ืฉืึนืึทื ืึฐืึธืฉืึฐืคึตื ืกึทืคึผึดืืจ ื ึนืคึถืึฐ ืึผืึธืจึฐืงึทืช ืึฐืึธืึธื ืึฐืึถืืึถืช ืชึผึปืคึผึถืืึธ ืึผื ึฐืงึธืึถืืึธ ืึผึธืึฐ ืึผึฐืืึนื ืึดืึผึธืจึทืึฒืึธ ืึผืึนื ึธื ืึผื 28.14 ืึทืชึผึฐึพืึผึฐืจืึผื ืึดืึฐืฉืึทื ืึทืกึผืึนืึตืึฐ ืึผื ึฐืชึทืชึผึดืืึธ ืึผึฐืึทืจ ืงึนืึถืฉื ืึฑืึนืึดืื ืึธืึดืืชึธ ืึผึฐืชืึนืึฐ ืึทืึฐื ึตืึพืึตืฉื ืึดืชึฐืึทืึผึธืึฐืชึผึธื 28.15 ืชึผึธืึดืื ืึทืชึผึธื ืึผึดืึฐืจึธืึถืืึธ ืึดืึผืึนื ืึดืึผึธืจึฐืึธืึฐ ืขึทืึพื ึดืึฐืฆึธื ืขึทืึฐืึธืชึธื ืึผึธืึฐื 28.16 ืึผึฐืจึนื ืจึฐืึปืึผึธืชึฐืึธ ืึธืืึผ ืชืึนืึฐืึธ ืึธืึธืก ืึทืชึผึถืึฑืึธื ืึธืึถืึทืึผึถืึฐืึธ ืึตืึทืจ ืึฑืึนืึดืื ืึธืึทืึผึถืึฐืึธ ืึผึฐืจืึผื ืึทืกึผึนืึตืึฐ ืึดืชึผืึนืึฐ ืึทืึฐื ึตืึพืึตืฉืื 28.17 ืึผึธืึทืึผ ืึดืึผึฐืึธ ืึผึฐืึธืคึฐืึถืึธ ืฉืึดืึทืชึผึธ ืึธืึฐืึธืชึฐืึธ ืขึทืึพืึดืคึฐืขึธืชึถืึธ ืขึทืึพืึถืจึถืฅ ืึดืฉืึฐืึทืึฐืชึผึดืืึธ ืึดืคึฐื ึตื ืึฐืึธืึดืื ื ึฐืชึทืชึผึดืืึธ ืึฐืจึทืึฒืึธื ืึธืึฐื 28.18 ืึตืจึนื ืขึฒืึบื ึถืืึธ ืึผึฐืขึถืึถื ืจึฐืึปืึผึธืชึฐืึธ ืึดืึผึทืึฐืชึผึธ ืึดืงึฐืึผึธืฉืึถืืึธ ืึธืืึนืฆึดืึพืึตืฉื ืึดืชึผืึนืึฐืึธ ืึดืื ืึฒืึธืึทืชึฐืึธ ืึธืึถืชึผึถื ึฐืึธ ืึฐืึตืคึถืจ ืขึทืึพืึธืึธืจึถืฅ ืึฐืขึตืื ึตื ืึผึธืึพืจึนืึถืืึธื 28.19 ืึผึธืึพืืึนืึฐืขึถืืึธ ืึผึธืขึทืึผึดืื ืฉืึธืึฐืืึผ ืขึธืึถืืึธ ืึผึทืึผึธืืึนืช ืึธืึดืืชึธ ืึฐืึตืื ึฐืึธ ืขึทืึพืขืึนืึธืื
31.9 ืึธืคึถื ืขึฒืฉืึดืืชึดืื ืึผึฐืจึนื ืึผึธืึดืึผืึนืชึธืื ืึทืึฐืงึทื ึฐืึปืืึผ ืึผึธืึพืขึฒืฆึตืึพืขึตืึถื ืึฒืฉืึถืจ ืึผึฐืึทื ืึธืึฑืึนืึดืืื
31.16 ืึดืงึผืึนื ืึทืคึผึทืึฐืชึผืึน ืึดืจึฐืขึทืฉืึฐืชึผึดื ืืึนืึดื ืึผึฐืืึนืจึดืึดื ืึนืชืึน ืฉืึฐืืึนืึธื ืึถืชึพืืึนืจึฐืึตื ืืึนืจ ืึทืึผึดื ึผึธืึฒืืึผ ืึผึฐืึถืจึถืฅ ืชึผึทืึฐืชึผึดืืช ืึผึธืึพืขึฒืฆึตืึพืขึตืึถื ืึดืึฐืึทืจ ืึฐืืึนืึพืึฐืึธื ืึนื ืึผึธืึพืฉืึนืชึตื ืึธืึดืื
31.18 ืึถืึพืึดื ืึธืึดืืชึธ ืึผึธืึธื ืึผึฐืึธืืึนื ืึผืึฐืึนืึถื ืึผึทืขึฒืฆึตืึพืขึตืึถื ืึฐืืึผืจึทืึฐืชึผึธ ืึถืชึพืขึฒืฆึตืึพืขึตืึถื ืึถืึพืึถืจึถืฅ ืชึผึทืึฐืชึผึดืืช ืึผึฐืชืึนืึฐ ืขึฒืจึตืึดืื ืชึผึดืฉืึฐืึผึทื ืึถืชึพืึทืึฐืึตืึพืึถืจึถื ืืึผื ืคึทืจึฐืขึนื ืึฐืึธืึพืึฒืืึนื ึนื ื ึฐืึปื ืึฒืึนื ึธื ืึฐืืึดืื
36.35 ืึฐืึธืึฐืจืึผ ืึธืึธืจึถืฅ ืึทืึผึตืืึผ ืึทื ึผึฐืฉืึทืึผึธื ืึธืึฐืชึธื ืึผึฐืึทืึพืขึตืึถื ืึฐืึถืขึธืจึดืื ืึถืึณืจึตืืึนืช ืึฐืึทื ึฐืฉืึทืึผืึนืช ืึฐืึทื ึผึถืึฑืจึธืกืึนืช ืึผึฐืฆืึผืจืึนืช ืึธืฉืึธืืึผื
47.1 ืึฐืึธืึธื ืืขืืื ืขึธืึฐืืึผ ืขึธืึธืื ืึผึทืึผึธืึดืื ืึตืขึตืื ืึผึถืึดื ืึฐืขึทืึพืขึตืื ืขึถืึฐืึทืึดื ืึดืฉืึฐืืึนืึท ืึทืึฒืจึธืึดืื ืึดืึฐืืึผ ืึฐืึดืื ึธื ืชึผึดืึฐืึถื ืึฐืึธืชึธื ืึผึดืึฐืึทืช ืึทืึผึธื ืึทืึผึธืืึนื ืจึทืึผึธื ืึฐืึนืื
47.1 ืึทืึฐืฉืึดืึตื ึดื ืึถืึพืคึผึถืชึทื ืึทืึผึทืึดืช ืึฐืึดื ึผึตืึพืึทืึดื ืึนืฆึฐืึดืื ืึดืชึผึทืึทืช ืึดืคึฐืชึผึทื ืึทืึผึทืึดืช ืงึธืึดืืึธื ืึผึดืึพืคึฐื ึตื ืึทืึผึทืึดืช ืงึธืึดืื ืึฐืึทืึผึทืึดื ืึนืจึฐืึดืื ืึดืชึผึทืึทืช ืึดืึผึถืชึถืฃ ืึทืึผึทืึดืช ืึทืึฐืึธื ึดืืช ืึดื ึผึถืึถื ืึทืึผึดืึฐืึผึตืึทื" 47.2 ืึทืึผืึนืฆึดืึตื ึดื ืึผึถืจึถืึฐึพืฉืึทืขึทืจ ืฆึธืคืึนื ึธื ืึทืึฐืกึดืึผึตื ึดื ืึผึถืจึถืึฐ ืืึผืฅ ืึถืึพืฉืึทืขึทืจ ืึทืืึผืฅ ืึผึถืจึถืึฐ ืึทืคึผืึนื ึถื ืงึธืึดืื ืึฐืึดื ึผึตืึพืึทืึดื ืึฐืคึทืึผึดืื ืึดืึพืึทืึผึธืชึตืฃ ืึทืึฐืึธื ึดืืชื 47.2 ืึผืคึฐืึทืชึพืึธื ืึทืึผึธื ืึทืึผึธืืึนื ืึดืึผึฐืืึผื ืขึทืึพื ึนืึทื ืึฐืืึนื ืึฒืึธืช ืึนืืช ืคึผึฐืึทืชึพืึธืื 47.3 ืึผึฐืฆึตืืชึพืึธืึดืืฉื ืงึธืึดืื ืึฐืงึธื ืึผึฐืึธืืึน ืึทืึผึธืึธื ืึถืึถืฃ ืึผึธืึทืึผึธื ืึทืึผึทืขึฒืึดืจึตื ึดื ืึทืึผึทืึดื ืึตื ืึธืคึฐืกึธืึดืื 47.4 ืึทืึผึธืึธื ืึถืึถืฃ ืึทืึผึทืขึฒืึดืจึตื ึดื ืึทืึผึทืึดื ืึทืึดื ืึผึดืจึฐืึผึธืึดื ืึทืึผึธืึธื ืึถืึถืฃ ืึทืึผึทืขึฒืึดืจึตื ึดื ืึตื ืึธืชึฐื ึธืึดืื 47.5 ืึทืึผึธืึธื ืึถืึถืฃ ื ึทืึทื ืึฒืฉืึถืจ ืึนืึพืืึผืึทื ืึทืขึฒืึนืจ ืึผึดืึพืึธืืึผ ืึทืึผึทืึดื ืึตื ืฉืึธืืึผ ื ึทืึทื ืึฒืฉืึถืจ ืึนืึพืึตืขึธืึตืจื 47.6 ืึทืึผึนืืึถืจ ืึตืึทื ืึฒืจึธืึดืืชึธ ืึถืึพืึธืึธื ืึทืึผืึนืึดืึตื ึดื ืึทืึฐืฉืึดืึตื ึดื ืฉืึฐืคึทืช ืึทื ึผึธืึทืื 47.7 ืึผึฐืฉืืึผืึตื ึดื ืึฐืึดื ึผึตื ืึถืึพืฉืึฐืคึทืช ืึทื ึผึทืึทื ืขึตืฅ ืจึทื ืึฐืึนื ืึดืึผึถื ืึผืึดืึผึถืื 47.8 ืึทืึผึนืืึถืจ ืึตืึทื ืึทืึผึทืึดื ืึธืึตืึผึถื ืืึนืฆึฐืึดืื ืึถืึพืึทืึผึฐืึดืืึธื ืึทืงึผึทืึฐืืึนื ึธื ืึฐืึธืจึฐืืึผ ืขึทืึพืึธืขึฒืจึธืึธื ืึผืึธืืึผ ืึทืึผึธืึผึธื ืึถืึพืึทืึผึธืึผึธื ืึทืึผืึผืฆึธืึดืื ืื ืจืคืื ืึฐื ึดืจึฐืคึผืึผ ืึทืึผึธืึดืื 47.9 ืึฐืึธืึธื ืึธืึพื ึถืคึถืฉื ืึทืึผึธื ืึฒ\u200dืฉืึถืจึพืึดืฉืึฐืจึนืฅ ืึถื ืึผึธืึพืึฒืฉืึถืจ ืึธืืึนื ืฉืึธื ื ึทืึฒืึทืึดื ืึดืึฐืึถื ืึฐืึธืึธื ืึทืึผึธืึธื ืจึทืึผึธื ืึฐืึนื ืึผึดื ืึธืืึผ ืฉืึธืึผึธื ืึทืึผึทืึดื ืึธืึตืึผึถื ืึฐืึตืจึธืคึฐืืึผ ืึธืึธื ืึผึนื ืึฒืฉืึถืจึพืึธืืึนื ืฉืึธืึผึธื ืึทื ึผึธืึทืื' 47.11 ืืฆืืชื ืึผึดืฆึผึนืืชึธืื ืึผืึฐืึธืึธืื ืึฐืึนื ืึตืจึธืคึฐืืึผ ืึฐืึถืึทื ื ึดืชึผึธื ืึผื
47.12 ืึฐืขึทืึพืึทื ึผึทืึทื ืึทืขึฒืึถื ืขึทืึพืฉืึฐืคึธืชืึน ืึดืึผึถื ืึผืึดืึผึถื ืึผึธืึพืขึตืฅึพืึทืึฒืึธื ืึนืึพืึดืึผืึนื ืขึธืึตืืึผ ืึฐืึนืึพืึดืชึผึนื ืคึผึดืจึฐืืึน ืึธืึณืึธืฉืึธืื ืึฐืึทืึผึตืจ ืึผึดื ืึตืืึธืื ืึดืึพืึทืึผึดืงึฐืึผึธืฉื ืึตืึผึธื ืืึนืฆึฐืึดืื ืืืื ืึฐืึธืึธื ืคึดืจึฐืืึน ืึฐืึทืึฒืึธื ืึฐืขึธืึตืืึผ ืึดืชึฐืจืึผืคึธืื'' None | sup>
3.18 When I say unto the wicked: Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity, but his blood will I require at thy hand.
28.11 Moreover the word of the LORD came unto me, saying: 28.12 โSon 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. 28.18 By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee. 28.19 All they that know thee among the peoples shall be appalled at thee; thou art become a terror, and thou shalt never be any more.โ
31.9 I made it fair By the multitude of its branches; So that all the trees of Eden, That were in the garden of God, envied it.
31.16 I made the nations to shake at the sound of his fall, when I cast him down to the nether-world with them that descend into the pit; and all the trees of Eden, the choice and best of Lebanon, all that drink water, were comforted in the nether parts of the earth.
31.18 To whom art thou thus like in glory and in greatness among the trees of Eden? yet shall thou be brought down with the trees of Eden unto the nether parts of the earth; thou shalt lie in the midst of the uncircumcised, with them that are slain by the sword. This is Pharaoh and all his multitude, saith the Lord GOD.โ
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.
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: โHast thou seen this, O son of man?โ 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: โThese 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.โ .' ' None |
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13. Anon., 1 Enoch, 32.1, 32.3-32.6 (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Eden โข Garden of Eden โข Garden, of Eden โข echo, Eden, garden of โข garden of Eden, โข paradise, Greek translation of Eden
Found in books: Estes (2020), The Tree of Life, 123, 166, 171, 184; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22โ24, 32; Levison (2023), The Greek Life of Adam and Eve. 100; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 51; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 45, 47, 374, 375; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 125; Stuckenbruck (2007), 1 Enoch 91-108, 89
| 32 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.'"1 The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, And appear from His camp And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him." "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 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 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 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.\'"' "12 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.'" '14 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. 17 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." 18 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.\' 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.\' 22 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.\' 23 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.\'' "24 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." '25 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. 26 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. 27 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." 28 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." 29 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.' "
32.3 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. 32.4 That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit 32.5 is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then' "32.6 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.'" '32 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.'" '33 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. 34 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. 35 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. 36 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. ' None |
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14. Anon., Jubilees, 3.9-3.13, 3.15, 3.27-3.28, 4.17-4.26, 5.1-5.10, 8.12, 8.19, 21.10 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข East, Eden, of โข Eden โข Eden, โข Eden/New Eden โข Garden of Eden โข Garden, of Eden โข Procreation, And The Garden of Eden โข garden of Eden,
Found in books: Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 23; Grabbe (2010), Introduction to Second Temple Judaism: History and Religion of the Jews in the Time of Nehemiah, the Maccabees, Hillel and Jesus, 116; Levison (2009), Filled with the Spirit, 209, 213, 214; Levison (2023), The Greek Life of Adam and Eve. 100, 183, 200, 380, 490, 583, 624, 625, 749, 750, 824, 931; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 116; Lorberbaum (2015), In God's Image: Myth, Theology, and Law in Classical Judaism, 255; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 87; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 45, 47, 50, 60, 374; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 125; Stuckenbruck (2007), 1 Enoch 91-108, 89
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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.
3.27 "Hath God commanded you, saying, Ye shall not eat of every tree of the garden?" ' "
4.17 And in the second week of the tenth jubilee Mahalalel took unto him to wife Dรฎnรขh, the daughter of Barรขkรฎโรชl the daughter of his father's brother, and she bare him a son in the third week in the sixth year, and he called his name Jared;" '4.18 for in his days the angels of the Lord descended on the earth, those who are named the Watchers, that they should instruct the children of men, and that they should do judgment and uprightness on the earth.' "4.19 And in the eleventh jubilee Jared took to himself a wife, and her name was Bรขraka, the daughter of Rรขsรปjรขl, a daughter of his father's brother, in the fourth week of this jubilee," '4.20 and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch. 4.21 And he was the first among men that are born on earth who learnt writing and knowledge and wisdom 4.22 and who wrote down the signs of heaven according to the order of their months in a book, that men might know the seasons of the years according to the order of their separate months. 4.23 And he was the first to write a testimony, and he testified to the sons of men among the generations of the earth, and recounted the weeks of the jubilees, and made known to them the days of the years, and set in order the months and recounted the Sabbaths of the years as we made (them) known to him. 4.24 And what was and what will be he saw in a vision of his sleep, as it will happen to the children of men throughout their generations until the day of judgment; 4.25 he saw and understood everything, and wrote his testimony, and placed the testimony on earth for all the children of men and for their generations.' "4.26 And in the twelfth jubilee, in the seventh week thereof, he took to himself a wife, and her name was Ednรฎ, the daughter of Dรขnรชl, the daughter of his father's brother, and in the sixth year in this week she bare him a son and he called his name Methuselah." 5.1 And it came to pass when the children of men began to multiply on the face of the earth and daughters were born unto them, 5.2 that the angels of God saw them on a certain year of this jubilee, that they were beautiful to look upon; and they took themselves wives of all whom they chose, and they bare unto them sons and they were giants. 5.3 And lawlessness increased on the earth and all flesh corrupted its way, alike men and cattle and beasts and birds and everything that walketh on the earth 5.4 -all of them corrupted their ways and their orders, and they began to devour each other, 5.5 and lawlessness increased on the earth and every imagination of the thoughts of all men (was) thus evil continually. 5.6 And God looked upon the earth, and behold it was corrupt, and all flesh had corrupted its orders, and all that were upon the earth had wrought all manner of evil before His eyes. 5.7 And He said: "I shall destroy man and all flesh upon the face of the earth which I have created." 5.8 But Noah found grace before the eyes of the Lord. 5.9 And against the angels whom He had sent upon the earth, He was exceedingly wroth, and He gave commandment to root them out of all their dominion,
5.10 and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate.
8.12 And in the sixth year thereof, she bare him a son, and he called his name Peleg;
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
21.10 and the two kidneys, and all the fat that is upon them, and upon the loins and liver thou shalt remove together with the kidneys.' ' None |
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15. Hebrew Bible, Daniel, 9.11 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข Eden, restored โข dream, Eden, loss of
Found in books: Neusner (2004), The Idea of History in Rabbinic Judaism, 200; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 220
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9.11 ืึฐืึธืึพืึดืฉืึฐืจึธืึตื ืขึธืึฐืจืึผ ืึถืชึพืชึผืึนืจึธืชึถืึธ ืึฐืกืึนืจ ืึฐืึดืึฐืชึผึดื ืฉืึฐืืึนืขึท ืึผึฐืงึนืึถืึธ ืึทืชึผึดืชึผึทืึฐ ืขึธืึตืื ืึผ ืึธืึธืึธื ืึฐืึทืฉืึผึฐืึปืขึธื ืึฒืฉืึถืจ ืึผึฐืชืึผืึธื ืึผึฐืชืึนืจึทืช ืึนืฉืึถื ืขึถืึถืึพืึธืึฑืึนืึดืื ืึผึดื ืึธืึธืื ืึผ ืืึนื'' None | sup>
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.'' None |
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16. Septuagint, Ecclesiasticus (Siracides), 49.8 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: โข East, Garden of Eden, of the โข Garden of Eden
Found in books: Levison (2023), The Greek Life of Adam and Eve. 629; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 47, 311
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49.8 It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim.'' None |
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17. None, None, nan (2nd cent. BCE - 1st cent. CE)
Tagged with subjects: โข Eden โข Eden/New Eden
Found in books: Levison (2009), Filled with the Spirit, 214; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 123
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18. None, None, nan (2nd cent. BCE - 2nd cent. CE)
Tagged with subjects: โข earth see Ge, Geb, Eden, garden of โข echo, Eden, garden of
Found in books: Estes (2020), The Tree of Life, 129, 210; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 174
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19. Philo of Alexandria, On The Posterity of Cain, 32 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Eden
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 152; Gorman, Gorman (2014), Corrupting Luxury in Ancient Greek Literature. 391
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32 Having, therefore, now pointed out each variety, the tranquillity of the good man, and the state of agitation in which the bad man lives, let us now consider what follows the statement which we have hitherto been examining. For Moses says that Nod, which name, being interpreted, means the tumult into which the soul has migrated, is opposite to Eden. Now Eden is a symbolical expression for correct and divine reason, on which account its interpretation is luxury; because divine reason is, above all other things, delighted with and exults among unmingled and pure, and also well filled up and complete pleasure, God, the giver of all good things, raising his virgin and undying graces upon it. But by its own intrinsic nature, the bad is always striving with the good, the unjust with the just, the wise with the foolish, and all the different species of virtue with all the different species of vice. Something like this is the meaning of the statement that Nod is opposite to Eden. XI. '' None |
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20. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: โข Eden โข echo, Eden, garden of
Found in books: Bloch (2022), Ancient Jewish Diaspora: Essays on Hellenism, 159; Estes (2020), The Tree of Life, 238; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 158
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21. New Testament, 1 Corinthians, 15.45-15.49 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Eden โข Eden/New Eden
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65; Levison (2009), Filled with the Spirit, 308, 313
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15.45 ฮฟแฝฯฯฯ ฮบฮฑแฝถ ฮณฮญฮณฯฮฑฯฯฮฑฮนแผฮณฮญฮฝฮตฯฮฟ แฝ ฯฯแฟถฯฮฟฯ แผฮฝฮธฯฯฯฮฟฯ แผฮดแฝฐฮผ ฮตแผฐฯ ฯฯ
ฯแฝดฮฝ ฮถแฟถฯฮฑฮฝยทแฝ แผฯฯฮฑฯฮฟฯ แผฮดแฝฐฮผ ฮตแผฐฯ ฯฮฝฮตแฟฆฮผฮฑ ฮถฯฮฟฯฮฟฮนฮฟแฟฆฮฝ. 15.46 แผฮปฮปสผ ฮฟแฝ ฯฯแฟถฯฮฟฮฝ ฯแฝธ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบแฝธฮฝ แผฮปฮปแฝฐ ฯแฝธ ฯฯ
ฯฮนฮบฯฮฝ, แผฯฮตฮนฯฮฑ ฯแฝธ ฯฮฝฮตฯ
ฮผฮฑฯฮนฮบฯฮฝ. แฝ ฯฯแฟถฯฮฟฯแผฮฝฮธฯฯฯฮฟฯ แผฮบ ฮณแฟฯ ฮงฮฟฯฮบฯฯ, 15.47 แฝ ฮดฮตฯฯฮตฯฮฟฯ แผฮฝฮธฯฯฯฮฟฯ แผฮพ ฮฟแฝฯฮฑฮฝฮฟแฟฆ. 15.48 ฮฟแผทฮฟฯ แฝ ฯฮฟฯฮบฯฯ, ฯฮฟฮนฮฟแฟฆฯฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ ฯฮฟฯฮบฮฟฮฏ, ฮบฮฑแฝถ ฮฟแผทฮฟฯ แฝ แผฯฮฟฯ
ฯฮฌฮฝฮนฮฟฯ, ฯฮฟฮนฮฟแฟฆฯฮฟฮน ฮบฮฑแฝถ ฮฟแผฑ แผฯฮฟฯ
ฯฮฌฮฝฮนฮฟฮนยท 15.49 ฮบฮฑแฝถ ฮบฮฑฮธแฝผฯ แผฯฮฟฯฮญฯฮฑฮผฮตฮฝ ฯแฝดฮฝ ฮตแผฐฮบฯฮฝฮฑ ฯฮฟแฟฆ ฯฮฟฯฮบฮฟแฟฆ ฯฮฟฯฮญฯฯฮผฮตฮฝ ฮบฮฑแฝถ ฯแฝดฮฝ ฮตแผฐฮบฯฮฝฮฑ ฯฮฟแฟฆ แผฯฮฟฯ
ฯฮฑฮฝฮฏฮฟฯ
.'' None | sup>
15.45 So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.' "15.46 However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual." '15.47 The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48 As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly.' "15.49 As we haveborne the image of those made of dust, let's also bear the image of theheavenly."' None |
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22. New Testament, Apocalypse, 22.1-22.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Edem/Eden โข Eden โข Eden/New Eden โข echo, Eden, garden of โข garden of Eden, โข paradise, as Eden
Found in books: Estes (2020), The Tree of Life, 184, 200, 209, 210, 217, 229, 230, 232, 313; Levison (2009), Filled with the Spirit, 16; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 86; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 125; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 108
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22.1 ฮบฮฑแฝถ แผฮดฮตฮนฮพฮญฮฝ ฮผฮฟฮนฯฮฟฯฮฑฮผแฝธฮฝ แฝฮดฮฑฯฮฟฯ ฮถฯแฟฯฮปฮฑฮผฯฯแฝธฮฝ แฝกฯ ฮบฯฯฯฯฮฑฮปฮปฮฟฮฝ,แผฮบฯฮฟฯฮตฯ
ฯ- ฮผฮตฮฝฮฟฮฝแผฮบ ฯฮฟแฟฆ ฮธฯฯฮฝฮฟฯ
ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ ฯฮฟแฟฆ แผฯฮฝฮฏฮฟฯ
22.2 แผฮฝ ฮผฮญฯแฟณฯแฟฯ ฯฮปฮฑฯฮตฮฏฮฑฯ ฮฑแฝฯแฟฯยท ฮบฮฑแฝถฯฮฟแฟฆ ฯฮฟฯฮฑฮผฮฟแฟฆ แผฮฝฯฮตแฟฆฮธฮตฮฝ ฮบฮฑแฝถ แผฮบฮตแฟฮธฮตฮฝ ฮพฯฮปฮฟฮฝ ฮถฯแฟฯฯฮฟฮนฮฟแฟฆฮฝ ฮบฮฑฯฯฮฟแฝบฯ ฮดฯฮดฮตฮบฮฑ,ฮบฮฑฯแฝฐ ฮผแฟฮฝฮฑแผฮบฮฑฯฯฮฟฮฝ แผฯฮฟฮดฮนฮดฮฟแฟฆฮฝฯแฝธฮฝ ฮบฮฑฯฯแฝธฮฝ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ ฯแฝฐ ฯฯฮปฮปฮฑฯฮฟแฟฆ ฮพฯฮปฮฟฯ
ฮตแผฐฯ ฮธฮตฯฮฑฯฮตฮฏฮฑฮฝฯแฟถฮฝ แผฮธฮฝแฟถฮฝ. 22.3 ฮบฮฑแฝถ ฯแพถฮฝ ฮบฮฑฯฮฌฮธฮตฮผฮฑ ฮฟแฝฮบ แผฯฯฮฑฮน แผฯฮน.ฮบฮฑแฝถ แฝ ฮธฯฯฮฝฮฟฯ ฯฮฟแฟฆ ฮธฮตฮฟแฟฆ ฮบฮฑแฝถ ฯฮฟแฟฆ แผฯฮฝฮฏฮฟฯ
แผฮฝ ฮฑแฝฯแฟ แผฯฯฮฑฮน, ฮบฮฑแฝถ ฮฟแผฑ ฮดฮฟแฟฆฮปฮฟฮน ฮฑแฝฯฮฟแฟฆ ฮปฮฑฯฯฮตฯฯฮฟฯ
ฯฮนฮฝ ฮฑแฝฯแฟท,' ' None | sup>
22.1 He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb, 22.2 in the midst of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit every month. The leaves of the tree were for the healing of the nations. 22.3 There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him.' ' None |
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23. New Testament, John, 1.1, 1.3-1.4, 2.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Edem/Eden โข Eden
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 395; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 79, 83; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 117
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1.1 ฮฮ ฮฮกฮงฮ แผฆฮฝ แฝ ฮปฯฮณฮฟฯ, ฮบฮฑแฝถ แฝ ฮปฯฮณฮฟฯ แผฆฮฝ ฯฯแฝธฯ ฯแฝธฮฝ ฮธฮตฯฮฝ, ฮบฮฑแฝถ ฮธฮตแฝธฯ แผฆฮฝ แฝ ฮปฯฮณฮฟฯ.
1.3 ฯฮฌฮฝฯฮฑ ฮดฮนสผ ฮฑแฝฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ, ฮบฮฑแฝถ ฯฯฯแฝถฯ ฮฑแฝฯฮฟแฟฆ แผฮณฮญฮฝฮตฯฮฟ ฮฟแฝฮดแฝฒ แผฮฝ. 1.4 แฝ ฮณฮญฮณฮฟฮฝฮตฮฝ แผฮฝ ฮฑแฝฯแฟท ฮถฯแฝด แผฆฮฝ, ฮบฮฑแฝถ แผก ฮถฯแฝด แผฆฮฝ ฯแฝธ ฯแฟถฯ ฯแฟถฮฝ แผฮฝฮธฯฯฯฯฮฝยท
2.11 ฮคฮฑฯฯฮทฮฝ แผฯฮฟฮฏฮทฯฮตฮฝ แผฯฯแฝดฮฝ ฯแฟถฮฝ ฯฮทฮผฮตฮฏฯฮฝ แฝ แผธฮทฯฮฟแฟฆฯ แผฮฝ ฮฮฑฮฝแฝฐ ฯแฟฯ ฮฮฑฮปฮนฮปฮฑฮฏฮฑฯ ฮบฮฑแฝถ แผฯฮฑฮฝฮญฯฯฯฮตฮฝ ฯแฝดฮฝ ฮดฯฮพฮฑฮฝ ฮฑแฝฯฮฟแฟฆ, ฮบฮฑแฝถ แผฯฮฏฯฯฮตฯ
ฯฮฑฮฝ ฮตแผฐฯ ฮฑแฝฯแฝธฮฝ ฮฟแผฑ ฮผฮฑฮธฮทฯฮฑแฝถ ฮฑแฝฯฮฟแฟฆ.'' None | sup>
1.1 In the beginning was the Word, and the Word was with God, and the Word was God.
1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men.
2.11 This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. '' None |
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24. New Testament, Luke, 23.43 (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Eden โข paradise, Greek translation of Eden
Found in books: Estes (2020), The Tree of Life, 227; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22โ24, 103
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23.43 ฮบฮฑแฝถ ฮตแผถฯฮตฮฝ ฮฑแฝฯแฟท แผฮผฮฎฮฝ ฯฮฟฮน ฮปฮญฮณฯ, ฯฮฎฮผฮตฯฮฟฮฝ ฮผฮตฯสผ แผฮผฮฟแฟฆ แผฯแฟ แผฮฝ ฯแฟท ฯฮฑฯฮฑฮดฮตฮฏฯแฟณ.'' None | sup>
23.43 Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise."'' None |
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25. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: โข Eden โข Garden of Eden
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 20, 121
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26. None, None, nan (1st cent. CE - 5th cent. CE)
Tagged with subjects: โข Garden of Eden โข echo, Eden, garden of
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 35; Estes (2020), The Tree of Life, 129; Levison (2023), The Greek Life of Adam and Eve. 183, 382, 434, 624, 625, 749, 750, 786, 931
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27. Anon., Genesis Rabba, 1.4, 21.9, 24.2 (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Eden โข Expulsion, Eden, from โข Garden of Eden โข Withdrawal, Eden, Garden of
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 200; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 237; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 70; Levison (2023), The Greek Life of Adam and Eve. 89; Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 190; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 374; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 136
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1.4 ืึผึฐืจึตืืฉืึดืืช ืึผึธืจึธื ืึฑืึนืึดืื, ืฉืึดืฉึผืึธื ืึฐืึธืจึดืื ืงึธืึฐืืึผ ืึดืึฐืจึดืืึทืช ืึธืขืึนืึธื, ืึตืฉื ืึตืึถื ืฉืึถื ึผึดืึฐืจึฐืืึผ, ืึฐืึตืฉื ืึตืึถื ืฉืึถืขึธืืึผ ืึผึทืึผึทืึฒืฉืึธืึธื ืึฐืึดืึผึธืจึฐืืึนืช. ืึทืชึผืึนืจึธื ืึฐืึทืึผึดืกึผึตื ืึทืึผึธืืึนื, ื ึดืึฐืจึฐืืึผ. ืชึผืึนืจึธื ืึดื ึผึทืึดื, ืฉืึถื ึผึถืึฑืึทืจ (ืืฉืื ื, ืื): ื' ืงึธื ึธื ึดื ืจึตืืฉืึดืืช ืึผึทืจึฐืึผืึน. ืึผึดืกึผึตื ืึทืึผึธืืึนื ืึดื ึผึทืึดื, ืึผึดืึฐืชึดืื (ืชืืืื ืฆื, ื): ื ึธืืึนื ืึผึดืกึฐืึฒืึธ ืึตืึธื ืืื'. ืึธืึธืืึนืช ืึฐืึดืฉืึฐืจึธืึตื ืึผืึตืืช ืึทืึผึดืงึฐืึผึธืฉื ืึผืฉืึฐืืึน ืฉืึถื ืึธืฉืึดืืึท, ืขึธืืึผ ืึผึทืึผึทืึฒืฉืึธืึธื ืึฐืึดืึผึธืจึฐืืึนืช, ืึธืึธืืึนืช ืึดื ึผึทืึดื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืฉืข ื, ื): ืึผึทืขึฒื ึธืึดืื ืึผึทืึผึดืึฐืึผึธืจ ืืื'. ืึดืฉืึฐืจึธืึตื ืึดื ึผึทืึดื, ืฉืึถื ึผึถืึฑืึทืจ (ืชืืืื ืขื, ื): ืึฐืึนืจ ืขึฒืึธืชึฐืึธ ืงึธื ึดืืชึธ ืงึถืึถื. ืึผึตืืช ืึทืึผึดืงึฐืึผึธืฉื ืึดื ึผึทืึดื, ืฉืึถื ึผึถืึฑืึทืจ (ืืจืืื ืื, ืื): ืึผึดืกึผึตื ืึธืืึนื ืึธืจืึนื ืึตืจึดืืฉืืึนื ืืื'. ืฉืึฐืืึน ืฉืึถื ืึธืฉืึดืืึท ืึดื ึผึทืึดื, ืฉืึถื ึผึถืึฑืึทืจ (ืชืืืื ืขื, ืื): ืึฐืึดื ืฉืึฐืืึน ืึฐืขืึนืึธื ืืื'. ืจึทืึผึดื ืึทืึฒืึธื ืึผึฐืจึทืึผึดื ืึฐืขึดืืจึธื ืึธืึทืจ ืึทืฃ ืึทืชึผึฐืฉืืึผืึธื, ืฉืึถื ึผึถืึฑืึทืจ (ืชืืืื ืฆ, ื): ืึผึฐืึถืจึถื ืึธืจึดืื ืึปืึผึธืืึผ, ืึฐืืึนืชึธืึผ ืึทืฉึผืึธืขึธื ืชึผึธืฉืึตื ืึฑื ืึนืฉื ืขึทื ืึผึทืึผึธื ืืื', ืึฒืึธื ืึตืื ึดื ืืึนืึตืขึท ืึตืืึถื ืึตืึถื ืงึนืึถื, ืึดื ืึทืชึผืึนืจึธื ืงึธืึฐืึธื ืึฐืึดืกึผึตื ืึทืึผึธืืึนื ืึฐืึดื ืึผึดืกึผึตื ืึทืึผึธืืึนื ืงึนืึถื ืึทืชึผืึนืจึธื, ืึธืึทืจ ืจึทืึผึดื ืึทืึผึธื ืึผึทืจ ืึผึทืึฒื ึธื ืึทืชึผืึนืจึธื ืงึธืึฐืึธื ืึฐืึดืกึผึตื ืึทืึผึธืืึนื, ืฉืึถื ึผึถืึฑืึทืจ (ืืฉืื ื, ืื): ื' ืงึธื ึธื ึดื ืจึตืืฉืึดืืช ืึผึทืจึฐืึผืึน ืืื', ืงืึนืึตื ืึฐืืึนืชืึน ืฉืึถืึผึธืชืึผื ืึผืึน (ืชืืืื ืฆื, ื): ื ึธืืึนื ืึผึดืกึฐืึฒืึธ ืึตืึธื. ืจึทืึผึดื ืืึผื ึธื ืึฐืจึทืึผึดื ืึดืจึฐืึฐืึธื ืึผึฐืฉืึตื ืจึทืึผึดื ืฉืึฐืืึผืึตื ืึผึทืจ ืจึทืึผึดื ืึดืฆึฐืึธืง ืึธืึฐืจืึผ, ืึทืึฐืฉืึทืึฐืชึผึธื ืฉืึถื ืึดืฉืึฐืจึธืึตื ืงึธืึฐืึธื ืึฐืึธื ืึผึธืึธืจ, ืึธืฉืึธื ืึฐืึถืึถืึฐ ืฉืึถืึธืึธื ื ึธืฉืืึผื ืึฐืึทืึฐืจืึนื ึธื ืึทืึทืช, ืึฐืึนื ืึธืึธื ืืึน ืึดืึผึถื ึผึธื ืึผึตื, ืคึผึทืขึทื ืึทืึทืช ื ึดืึฐืฆึธื ืึทืึผึถืึถืึฐ ืขืึนืึตืจ ืึผึทืฉึผืืึผืง, ืึธืึทืจ ืึฐืืึผ ืึดืืึธื ึดืื ืึฐืงึทืึฐืึดืื ืืึน ืึดืึฐื ึดื, ืึฐืึธืืึผ ืึทืึผึนื ืืึนืึฐืจึดืื, ืึผึตื ืึตืื ืืึน ืึฐืืึผื ืืึนืึตืจ ืึฐืืึผ ืึดืืึธื ึดืื ืึฐืงึทืึฐืึดืื ืืึน ืึดืึฐื ึดื, ืึธืึฐืจืึผ ืึฐืึธืึฐืจืึผ ืึทืึผึถืึถืึฐ ืึทืกึฐืึฐืจืึนืืึนืืึผืก ืึผึธืืึนื ืืึผื, ืึดืึผืึผืึตื ืฉืึถืฆึผึธืคึธื ืึทืึผึถืึถืึฐ ืฉืึถืืึผื ืขึธืชึดืื ืึฐืึทืขึฒืึดืื ืึดืึผึถื ึผึธื ืึผึตื ืึนื ืึธืึธื ืืึนืึตืจ ืึฐืืึผ ืึดืืึธื ึดืื ืึฐืงึทืึฐืึดืื ืึดืึฐื ึดื. ืึผึธืึฐ ืึดืึผืึผืึตื ืฉืึถืฆึผึธืคึธื ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืฉืึถืึทืึทืจ ืขึถืฉืึฐืจึดืื ืึฐืฉืึดืฉึผืึธื ืึผืึนืจืึนืช ืึดืฉืึฐืจึธืึตื ืขึฒืชึดืืึดืื ืึฐืงึทืึผึตื ืึถืช ืึทืชึผืึนืจึธื, ืึนื ืึธืึธื ืึผืึนืชึตื ืึผึทืชึผืึนืจึธื ืฆึทื ืึถืช ืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื, ืึผึทืึผึตืจ ืึถื ืึผึฐื ึตื ืึดืฉืึฐืจึธืึตื. ืึธืึทืจ ืจึทืึผึดื ืึผึทื ึธืื, ืึธืขืึนืึธื ืึผืึฐืืึนืืึน ืึนื ื ึดืึฐืจึธื ืึถืึผึธื ืึผึดืึฐืืึผืช ืึทืชึผืึนืจึธื, ืฉืึถื ึผึถืึฑืึทืจ (ืืฉืื ื, ืื): ื' ืึผึฐืึธืึฐืึธื ืึธืกึทื ืึถืจึถืฅ ืืื'. ืจึทืึผึดื ืึผึถืจึถืึฐืึธื ืึธืึทืจ ืึผึดืึฐืืึผืช ืืฉืึถื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืจืื ืื, ืื): ืึทืึผึทืจึฐื ืจึตืืฉืึดืืช ืืึน. ืจึทื ืืึผื ึธื ืึผึฐืฉืึตื ืจึทื ืึทืชึฐื ึธื ืึธืึทืจ, ืึผึดืึฐืืึผืช ืฉืึฐืืฉืึธื ืึผึฐืึธืจึดืื ื ึดืึฐืจึธื ืึธืขืึนืึธื, ืึผึดืึฐืืึผืช ืึทืึผึธื, ืึผืึดืึฐืืึผืช ืึทืขึทืฉืึฐืจืึนืช, ืึผืึดืึฐืืึผืช ืึผึดืึผืึผืจึดืื, ืึผืึทื ืึผึทืขึทื, ืึผึฐืจึตืืฉืึดืืช ืึผึธืจึธื ืึฑืึนืึดืื, ืึฐืึตืื ืจึตืืฉืึดืืช ืึถืึธื ืึทืึผึธื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืืืจ ืื, ื): ืจึตืืฉืึดืืช ืขึฒืจึดืกึนืชึตืืึถื, ืึตืื ืจึตืืฉืึดืืช ืึถืึผึธื ืึทืขึทืฉืึฐืจืึนืช, ืึตืืึฐ ืึผึฐืึทืชึผึฐ ืึธืึทืจ (ืืืจืื ืื, ื): ืจึตืืฉืึดืืช ืึผึฐืึธื ึฐืึธ, ืึฐืึตืื ืจึตืืฉืึดืืช ืึถืึผึธื ืึผึดืึผืึผืจึดืื, ืฉืึถื ึผึถืึฑืึทืจ (ืฉืืืช ืื, ืื): ืจึตืืฉืึดืืช ืึผึดืึผืึผืจึตื ืึทืึฐืึธืชึฐืึธ ืืื'." 24.2 ืึผึธืึธืจ ืึทืึตืจ, ืึถื ืกึตืคึถืจ ืชึผืึนืึฐืึนืช ืึธืึธื, ืึผึฐืชึดืื (ืชืืืื ืงืื, ืื): ืึผึธืึฐืึดื ืจึธืืึผ ืขึตืื ึถืืึธ ืึฐืขึทื ืกึดืคึฐืจึฐืึธ ืึผึปืึผึธื ืึดืึผึธืชึตืืึผ ืึธืึดืื ืึปืฆึผึธืจืึผ ืึฐืืึน ืึถืึธื ืึผึธืึถื, ืจึทืึผึดื ืึฐืืึนืฉืึปืขึท ืึผึทืจ ื ึฐืึถืึฐืึธื ืึฐืจึทืึผึดื ืึฐืืึผืึธื ืึผึทืจ ืกึดืืืึนื ืึผึฐืฉืึตื ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึผึฐืฉืึธืขึธื ืฉืึถืึผึธืจึธื ืึทืงึผึธืืึนืฉื ืึผึธืจืึผืึฐ ืืึผื ืึถืช ืึธืึธื ืึธืจึดืืฉืืึนื ืึฐืึนื ืึธื ืึธืขืึนืึธื ืึผึปืึผืึน ืึผึฐืจึธืืึน, ืึดืึผึดืึฐืจึธื ืึทืึผึทืขึฒืจึธื ืึดื ึผึทืึดื, ืฉืึถื ึผึถืึฑืึทืจ (ืชืืืื ืงืื, ื): ืึธืืึนืจ ืึธืงึถืึถื ืฆึทืจึฐืชึผึธื ึดื. ืึผืึดืฆึผึธืคืึนื ืึทืึผึธืจืึนื ืึดื ึผึทืึดื, ืฉืึถื ึผึถืึฑืึทืจ (ืืืจืื ื, ืื): ืึผืึฐืึดืงึฐืฆึตื ืึทืฉึผืึธืึทืึดื ืึฐืขึทื ืงึฐืฆึตื ืึทืฉึผืึธืึธืึดื. ืึผืึดื ึทืึดื ืึทืฃ ืึผึทืึฒืึธืืึน ืฉืึถื ืขืึนืึธื, ืชึผึทืึฐืืึผื ืืึนืึทืจ (ืชืืืื ืงืื, ื): ืึทืชึผึธืฉืึถืช ืขึธืึทื ืึผึทืคึผึถืึธื. ืจึทืึผึดื ืชึผึทื ึฐืืึผืึธื ืึผึฐืฉืึตื ืจึทืึผึดื ืึผึฐื ึธืึธื ืึฐืจึทืึผึดื ืึผึถืจึถืึฐืึธื ืึผึฐืฉืึตื ืจึทืึผึดื ืึถืึฐืขึธืึธืจ ืึธืึทืจ ืึผึนืึถื ืึผึฐืจึธืืึน ืึฐืึธืึธื ืืึผืึธื ืึดืกึผืึนืฃ ืึธืขืึนืึธื ืึฐืขึทื ืกืึนืคืึน, ืึฒืึธื ืืึผื ืึดืึฐืชึดืื: ืึผึธืึฐืึดื ืจึธืืึผ ืขึตืื ึถืืึธ. ืึธืึทืจ ืจึทืึผึดื ืึฐืืึผืึธื ืึผึทืจ ืกึดืืืึนื ืขึทื ืฉืึถืึธืึธื ืึธืจึดืืฉืืึนื ืึปืึผึธื ืึผึนืึถื ืึดืคึฐื ึตื ืึดื ืฉืึถืึธืึทืจ ืึฐืึธืึธื ืึธืขืึนืึธื, ืึถืจึฐืึธื ืืึน ืึผืึนืจ ืึผืึนืจ ืึฐืืึนืจึฐืฉืึธืื, ืึผืึนืจ ืึผืึนืจ ืึทืึฒืึธืึธืื, ืึผืึนืจ ืึผืึนืจ ืึฐืกืึนืคึฐืจึธืื, ืึผืึนืจ ืึผืึนืจ ืึผืึทื ึฐืึดืืึธืื, ืฉืึถื ึผึถืึฑืึทืจ: ืึผึธืึฐืึดื ืจึธืืึผ ืขึตืื ึถืืึธ, ืึผึนืึถื ืฉืึถืจึธืืึผ ืขึตืื ึถืืึธ ืึผึฐืึธืจ ืึตื ืึผึฐืชืึผืึดืื ืขึทื ืกึดืคึฐืจืึน ืฉืึถื ืึธืึธื ืึธืจึดืืฉืืึนื, ืึฑืึตื ืึถื ืกึตืคึถืจ ืชึผืึนืึฐืืึนืช ืึธืึธื.' 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1.4 "\\"In the beginning of God\'s creating...\\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \\"God made me at the beginning of his way.\\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \\"Your throne is established as of old etc.\\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \\"Like grapes in the wilderness etc.\\" How do we know Israel was? As it says (Psalms 74:2): \\"Remember your congregation, whom you purchased from old.\\" How do we know the Temple was? As it says (Jeremiah 17:12): \\"Your throne of glory, on high from the beginning etc.\\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \\"May his name exist forever etc. his name shall be Yinnon as long as the sun.\\" Rabbi Ahavah said in the name of Rabbi Ze\'ira: Even repentance was, as it says (Psalms 90:2): \\"Before the mountains were birthed,\\" and at the same time (Psalms 90:3), \\"You turned man to contrition etc.\\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \\"God made me at the beginning of his way, the first of his works of old.\\" This is before that of which it is written (Psalms 93:2): \\"Your throne is established as of old.\\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \\"Take this ink and pen for my son.\\" They said: \\"He does not have a son.\\" He replied: \\"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \\"Command the children of Israel\\" or \\"Speak to the children of Israel.\\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \\"God founded the world with wisdom etc.\\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \\"He saw a first part for himself.\\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \\"In the beginning God created\\" refers to challah, as it says (Numbers 15:20): \\"The beginning of your doughs.\\" It also refers to tithes, as it says (Deuteronomy 18:4): \\"The beginning of your grains.\\" It also refers to first fruits, as it says (Exodus 23:19): \\"The beginning of the fruits of the land.\\"",
24.2 "... Rโ Tanchuma in the name of Rโ Banayah and Rโ Bโrakhyah in the name of Rโ Elazar said: In the time that the Holy One created Adam Harishon, as a golem He created him and he was set up from one end of the world and unto its other end โ thatโs what is written: โYour eyes saw my golemโ ", ' ' None |
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28. Irenaeus, Refutation of All Heresies, 1.8.5, 5.17.1 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Edem/Eden โข Eden โข paradise, as Eden
Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 395; Estes (2020), The Tree of Life, 219; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 79
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1.8.5 Further, they teach that John, the disciple of the Lord, indicated the first Ogdoad, expressing themselves in these words: John, the disciple of the Lord, wishing to set forth the origin of all things, so as to explain how the Father produced the whole, lays down a certain principle,--that, namely, which was first-begotten by God, which Being he has termed both the only-begotten Son and God, in whom the Father, after a seminal manner, brought forth all things. By him the Word was produced, and in him the whole substance of the AEons, to which the Word himself afterwards imparted form. Since, therefore, he treats of the first origin of things, he rightly proceeds in his teaching from the beginning, that is, from God and the Word. And he expresses himself thus: "In the beginning was the Word, and the Word was with God, and the Word was God; the same was in the beginning with God." Having first of all distinguished these three--God, the Beginning, and the Word--he again unites them, that he may exhibit the production of each of them, that is, of the Son and of the Word, and may at the same time show their union with one another, and with the Father. For "the beginning" is in the Father, and of the Father, while "the Word" is in the beginning, and of the beginning. Very properly, then, did he say, "In the beginning was the Word," for He was in the Son; "and the Word was with God," for He was the beginning; "and the Word was God," of course, for that which is begotten of God is God. "The same was in the beginning with God"--this clause discloses the order of production. "All things were made by Him, and without Him was nothing made;" for the Word was the author of form and beginning to all the AEons that came into existence after Him. But "what was made in Him," says John, "is life." Here again he indicated conjunction; for all things, he said, were made by Him, but in Him was life. This, then, which is in Him, is more closely connected with Him than those things which were simply made by Him, for it exists along with Him, and is developed by Him. When, again, he adds, "And the life was the light of men," while thus mentioning Anthropos, he indicated also Ecclesia by that one expression, in order that, by using only one name, he might disclose their fellowship with one another, in virtue of their conjunction. For Anthropos and Ecclesia spring from Logos and Zoe. Moreover, he styled life (Zoe) the light of men, because they are enlightened by her, that is, formed and made manifest. This also Paul declares in these words: "For whatsoever doth make manifest is light." Since, therefore, Zoe manifested and begat both Anthropos and Ecclesia, she is termed their light. Thus, then, did John by these words reveal both other things and the second Tetrad, Logos and Zoe, Anthropos and Ecclesia. And still further, he also indicated the first Tetrad. For, in discoursing of the Saviour and declaring that all things beyond the Pleroma received form from Him, he says that He is the fruit of the entire Pleroma. For he styles Him a "light which shineth in darkness, and which was not comprehended" by it, inasmuch as, when He imparted form to all those things which had their origin from passion, He was not known by it. He also styles Him Son, and Aletheia, and Zoe, and the "Word made flesh, whose glory," he says, "we beheld; and His glory was as that of the Only-begotten (given to Him by the Father), full of grace and truth." (But what John really does say is this: "And the Word was made flesh, and dwelt among us; and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.") Thus, then, does he according to them distinctly set forth the first Tetrad, when he speaks of the Father, and Charis, and Monogenes, and Aletheia. In this way, too, does John tell of the first Ogdoad, and that which is the mother of all the AEons. For he mentions the Father, and Charis, and Monogenes, and Aletheia, and Logos, and Zoe, and Anthropos, and Ecclesia. Such are the views of Ptolemaeus.
5.17.1 Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become "the Mediator between God and men;" propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts;" since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, "heard the voice of the LORD God." Rightly then does His Word say to man, "Thy sins are forgiven thee;" He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if indeed we had disobeyed the command of any other, while it was a different being who said, "Thy sins are forgiven thee;" such an one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission "through the bowels of mercy of our God," in which "He has visited us" through His Son?'' None |
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29. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: โข Eden
Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 220; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 43, 44
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30. None, None, nan (2nd cent. CE - 5th cent. CE)
Tagged with subjects: โข Garden of Eden โข garden of Eden,
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 328, 375; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 283
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31. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Withdrawal, Eden, Garden of โข garden of Eden,
Found in books: Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 281; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 282, 283
| 75a ืงื ืืืื ืขื ืืืืชื ืฉื ืืืจ (ืืืื ื, ืื) ืืชืืฉืื ืืืืชื ืืืื ืืืืื ืชืฉืงืืข ืืฉืื ื ืืืืืื ืืงื"ื ืขืืืจื ืืื ืืืื ืื ืฉื ืืืจ (ืืืื ื, ืื) ืืขืืฉื ืืืฉ ืืจืื,ืื ืืชื ืจื ืืืื ืืืจ ืจืื ืืืื ื ืืฉืขื ืฉืืืืชื ืจืขื ืืืฆืื ืืื ืืคืื ืืืจืชืื ืื ืืืืืช ืฉืืืฆืืื ืฉื ืืืจ (ืืืื ืื, ืื) ืืจืชืื ืืกืืจ ืืฆืืื ืืืืืื ืืื ืืก ืจืืฉื ืืื ืขืื ืืื ืื ืืจืื ืืืืื ืืขืืื ืืจืืื ืฉื ืืืจ (ืืืื ืื, ืื) ืื ืืฉืื ืืืจืงืื,ืืืฉืขื ืฉืฆืื ืขืืฉื ืชืืืื ืชืืืื ืืื ืฉื ืืืจ (ืืืื ืื, ืื) ืืืจืื ืืืืจ ื ืชืื ืืืจ ืจื ืืื ืืจ ืืขืงื ืืื ืชืืื ืืืืจ ืืืืชื ื ืขื ืฉืืขืื ืฉื ื ืฉื ืืืจ (ืืืื ืื, ืื) ืืืฉืื ืชืืื ืืฉืืื ืืืื ืฉืืื ืคืืืชื ืืฉืืขืื,ืืืจ ืจืื ื"ืจ ืืืื ื ืขืชืื ืืงื"ื ืืขืฉืืช ืกืขืืื ืืฆืืืงืื ืืืฉืจื ืฉื ืืืืชื ืฉื ืืืจ (ืืืื ื, ื) ืืืจื ืขืืื ืืืจืื ืืืื ืืจื ืืื ืกืขืืื ืฉื ืืืจ (ืืืืื ื ื, ืื) ืืืืจื ืืื ืืจื ืืืืื ืืืืืื ืืืฉืชื ืืืื ืืืจืื ืืื ืชืืืืื ืืืืื ืฉื ืืืจ (ืฉืืจ ืืฉืืจืื ื, ืื) ืืืืฉืืช ืืื ืื ืืืจืื ืืงืฉืืืื ืืงืืื ืืฉืืืขื ื,ืืืฉืืจ ืืืืงืื ืืืชื ืืขืืฉืื ืื ืกืืืจื ืืฉืืงื ืืจืืฉืืื ืฉื ืืืจ (ืืืื ื, ื) ืืืฆืืื ืืื ืื ืขื ืื ืืืื ืื ืขื ืื ืืื ืชืืจืื ืฉื ืืืจ (ืืืฉืข ืื, ื) ืื ืขื ืืืื ืืืื ื ืืจืื ืืขืฉืง ืืื ืืื ืืขืืช ืืืื ืืืื (ืืฉืขืืื ืื, ื) ืืฉืจ ืกืืืจืื ืฉืจืื ืื ืขื ืื ื ืืืื ืืจืฅ,ืืืืจ ืจืื ื"ืจ ืืืื ื ืขืชืื ืืงื"ื ืืขืฉืืช ืกืืื ืืฆืืืงืื ืืขืืจื ืฉื ืืืืชื ืฉื ืืืจ (ืืืื ื, ืื) ืืชืืื ืืฉืืืช ืขืืจื ืืื ืขืืฉืื ืื ืกืืื ืื ืืื ืขืืฉืื ืื ืฆืืฆื ืฉื ืืืจ (ืืืื ื, ืื) ืืืฆืืฆื ืืืื ืจืืฉื,ืืื ืขืืฉืื ืื ืฆืืฆื ืื ืืื ืขืืฉืื ืื ืขื ืง ืฉื ืืืจ (ืืฉืื ื, ื) ืืขื ืงืื ืืืจืืจืืชืื ืืื ืขืืฉืื ืื ืขื ืง ืื ืืื ืขืืฉืื ืื ืงืืืข ืฉื ืืืจ (ืืืื ื, ืื) ืืชืงืฉืจื ื ืื ืขืจืืชืื,ืืืฉืืจ ืคืืจืกื ืืงื"ื ืขื ืืืืืช ืืจืืฉืืื ืืืืื ืืืืืง ืืกืืฃ ืืขืืื ืืขื ืกืืคื ืฉื ืืืจ (ืืฉืขืืื ืก, ื) ืืืืื ืืืื ืืืืจื ืืืืืื ืื ืืื ืืจืื:,(ืืฉืขืืื ื ื, ืื) ืืฉืืชื ืืืื ืฉืืฉืืชืื ื"ืจ ืฉืืืื ืืจ ื ืืื ื ืคืืืื ืชืจื ืืืืื ืืจืงืืขื ืืืจืืื ืืืืืื ืืืืจื ืื ืชืจื ืืืืจืื ืืืขืจืื ืืืื ืืื ืื ืืืืื ืืืืงืื ืื ื ืจืื ืืืื ืื ืืืจ ืฉืืื ืืื ืืืจ ืืฉืคื ืืืจ ืืื ืืงื"ื ืืืื ืืืื ืืืืื,(ืืฉืขืืื ื ื, ืื) ืืฉืขืจืื ืืืื ื ืืงืื ืื ืื ืืืชืื ืจืื ืืืื ื ืืงื ืืจืืฉ ืขืชืื ืืงื"ื ืืืืื ืืื ืื ืืืืืช ืืืจืืืืืช ืฉืื ืฉืืฉืื ืขื ืฉืืฉืื ืืืืงืง ืืื ืขืฉืจ ืขื ืขืฉืจืื ืืืขืืืื ืืฉืขืจื ืืจืืฉืืื ืืืื ืขืืื ืืืชื ืชืืืื ืืฉืชื ืืืืขืชื ืืฆืืฆืื ืื ืืฉืืืื ื ืืืื ืืื ืืฉืืืื ื,ืืืืื ืืคืืืื ืกืคืื ืชื ืืื ืืื ืืืืื ืืฉืจืช ืืืชืื ืืงื ืืื ืกืจื ืืื ืื ืืืืืช ืืืจืืืืืช ืฉืื ื\' ืขื ื\' ืืืงืืง ืืื ืขืฉืจ ืืจืื ืขืฉืจืื ืืืจ ืืื ืื ื ืืืื ืืืจื ืืื ืฉืขืชืื ืืงื"ื ืืืขืืืื ืืฉืขืจื ืืจืืฉืืื ืืชื ืืงืืื ืืจืื ืืืื ื ืืืจ ืืื ืืจืืฉ ืจืื ืื ื ืื ืืืจืืฉ ืืืฉืจ ืืืจืช ืื ืจืืืชื ืืืจ ืื ืจืืงื ืืืืื (ืื) ืจืืืช ืื ืืืื ืช ืืืืื ืขื ืืืจื ืืืืื ืืชื ื ืชื ืขืื ืื ืื ืื ืขืฉื ืื ืฉื ืขืฆืืืช,ืืืชืืื (ืืืงืจื ืื, ืื) ืืืืื ืืชืื ืงืืืืืืช ืจืื ืืืืจ ืืืืจ ืืืชืื ืืื ืืฉืชื ืงืืืืช ืฉื ืืื ืืจืืฉืื,ืจืื ืืืืื ืืืืจ ืืื ืืื ืื ืื ืืืื ืืืชืืื ืฉื ืืืจ (ืชืืืื ืงืื, ืื) ืืฉืจ ืื ืื ื ืื ืืืขืื ืืืืืืื ืื ืขืืจืืื ืื ืืชืื ื ืืืืืืช ืืืืืืืช ืชืื ืืช ืืืื ืื ืงืืืจ ืจ\' ืืืื ื ืืืืื ืืื ืืืงื,ืืืืจ ืจืื ื"ืจ ืืืื ื ืขืชืื ืืงื"ื ืืขืฉืืช ืฉืืข ืืืคืืช ืืื ืฆืืืง ืืฆืืืง ืฉื ืืืจ (ืืฉืขืืื ื, ื) ืืืจื ื\' ืขื ืื ืืืื ืืจ ืฆืืื ืืขื ืืงืจืืื ืขื ื ืืืื ืืขืฉื ืื ืืื ืืฉ ืืืื ืืืื ืื ืขื ืื ืืืื ืืืคื ืืืื ืฉืื ืืื ืืืื ืขืืฉื ืื ืืงืืืฉ ืืจืื ืืื ืืืคื ืืคื ืืืืื,ืขืฉื ืืืืคื ืืื ืืืจ ืจืื ืื ืื ื ืฉืื ืื ืฉืขืื ืื ืฆืจืืช ืืชืืืืื ืืืืื ืืขืืื ืืื ืืชืืืืืช ืขืื ืื ืขืฉื ืืขืืื ืืื ืืืฉ ืืืืคื ืืื ืืืจ ืจืื ืื ืื ื ืืืื ืฉืื ืืื ืืืื ื ืืื ืืืืคืชื ืฉื ืืืืจื ืืื ืื ืืืืชื ืืืฉื ืืื ืื ืืืืชื ืืืืื,ืืืืฆื ืืืืจ ืืชื ืืืืจ (ืืืืืจ ืื, ื) ืื ืชืชื ืืืืื ืขืืื ืืื ืื ืืืื ืืงื ืื ืฉืืืืชื ืืืืจ ืืืจื ืคื ื ืืฉื ืืคื ื ืืื ืคื ื ืืืืฉืข ืืคื ื ืืื ื ืืื ืื ืืืืชื ืืืฉื ืืื ืื ืืืืชื ืืืืื,ืืืจ ืจืื ืืื (ืืจ) ืื ืื ื ืขืฉืจ ืืืคืืช ืขืฉื ืืงืืืฉ ืืจืื ืืื ืืืื ืืจืืฉืื ืืื ืขืื ืฉื ืืืจ (ืืืืงืื ืื, ืื) ืืขืื ืื ืืืืื ืืืืช ืื ืืื ืืงืจื ืืื\' ืืจ ืืืืจื ืืืจ ืืืช ืขืฉืจื ืฉื ืืืจ ืื ืืื ืืงืจื ืืืจ ืจืื ืืืื ื ืืืจืืข ืฉืืืืื ืืื ืืงื ืืฉืื ืืื ืืืกืืฃ,ืืื (ืืืืงืื ืื, ืื) ืืืืืช ืชืืคืื ืื ืงืืื ืื ืืืจ ืจื ืืืืื ืืืจ ืจื ืืืจ ืื ืืงืืืฉ ืืจืื ืืื ืืืืจื ืืื ืฆืืจ ืื ื ืกืชืืืชื ืืืจืืชื ื ืงืืื ื ืงืืื ืืืื ืืืืื ืืืืจื ืืื ืงืืืจ ืื ื ืกืชืืืชื'' None | 75a a hunt of the leviathan, as it is stated: โCan you draw out leviathan with a fish hook? Or press down his tongue with a cord?โ (Job 40:25). And were the Holy One, Blessed be He, not assisting Gabriel, he would not be able to hunt it, as it is stated: โOnly He Who made him can use His sword to approach himโ (Job 40:19).,When Rav Dimi came from Eretz Yisrael to Babylonia, he said that Rabbi Yoแธฅa said: When the leviathan is hungry, he produces breath from his mouth and thereby boils all of the waters in the depths of the sea. As it is stated: โHe makes the deep boil like a potโ (Job 41:23). And if the leviathan did not place its head in the Garden of Eden, no creature could withstand his foul smell, as it is stated: โHe makes the sea like a seething mixture merkaแธฅaโ (Job 41:23), and the term merkaแธฅa is also used to describe something with a smell (see Exodus 30:25).,And when he is thirsty, he makes many furrows in the sea, as it is stated: โHe makes a path to shine after himโ (Job 41:24). Rav Aแธฅa bar Yaakov says: After the leviathan drinks from the sea, the depth of the sea does not return to its normal condition until seventy years have passed, as it is stated: โOne would think the deep to be hoaryโ (Job 41:24), and hoary indicates a person who is no less than seventy years old.,Rabba says that Rabbi Yoแธฅa says: In the future, the Holy One, Blessed be He, will make a feast for the righteous from the flesh of the leviathan, as it is stated: โThe แธฅabbarim will make a feast yikhru of himโ (Job 40:30). And kera means nothing other than a feast, as it is stated: โAnd he prepared vaโyikhreh for them a great feast kera; and they ate and drankโ (II\xa0Kings 6:23). And แธฅabbarim means nothing other than Torah scholars, as it is stated: โYou that dwell in the gardens, the companions แธฅaverim hearken for your voice: Cause me to hear itโ (Song of Songs 8:13). This verse is interpreted as referring to Torah scholars, who listen to Godโs voice.,And with regard to the remainder of the leviathan, they will divide it and use it for commerce in the markets of Jerusalem, as it is stated: โThey will part him among the kenaโanimโ (Job 40:30). And kenaโanim means nothing other than merchants, as it is stated: โAs for the merchant kenaโan, the balances of deceit are in his hand. He loves to oppressโ (Hosea 12:8). And if you wish, say that the proof is from here: โWhose merchants are princes, whose traffickers kieha are the honorable of the earthโ (Isaiah 23:8).,And Rabba says that Rabbi Yoแธฅa says: In the future, the Holy One, Blessed be He, will prepare a sukka for the righteous from the skin of the leviathan, as it is stated: โCan you fill his skin with barbed irons besukkotโ (Job 40:31). If one is deserving of being called righteous, an entire sukka is prepared for him from the skin of the leviathan; if one is not deserving of this honor, a covering is prepared for his head, as it is stated: โOr his head with fish-spearsโ (Job 40:31).,If one is deserving at least of this reward, a covering is prepared for him, and if one is not deserving, a necklace is prepared for him, as it is stated: โAnd necklaces about your neckโ (Proverbs 1:9). If one is somewhat deserving, a necklace is prepared for him, and if one is not deserving even of this, only an amu-let is prepared for him from the skin of the leviathan, as it is stated: โOr will you bind him for your maidensโ (Job 40:29), i.e., a small amulet is prepared for him, like the amulets tied on childrenโs necks.,And with regard to the remaining part of the skin of the leviathan, the Holy One, Blessed be He, spreads it on the walls of Jerusalem, and its glory radiates from one end of the world until the other end. As it is stated: โAnd nations shall walk in your light, and kings at the brightness of your risingโ (Isaiah 60:3).,ยง With regard to the future glory of Jerusalem, the Gemara interprets the verse: โAnd I will make your pinnacles of kadkhodโ (Isaiah 54:12). Rabbi Shmuel bar Naแธฅmani said: Two angels in heaven, Gabriel and Michael, disagree with regard to the material that will be used to form the walls of Jerusalem. And some say that this dispute is between two amoraโim in the West, i.e., Eretz Yisrael. And who are they? They are Yehuda and แธคizkiyya, the sons of Rabbi แธคiyya. One said they will be made of onyx, and one said of jasper. The Holy One, Blessed be He, said to them: Let it be like this kedein and like that ukhedein, i.e., let them be formed from both together. This compromise is indicated by the word kadkhod, a combination of this kedein and that ukhedein.,The Gemara analyzes the rest of that verse: โAnd your gates of precious stonesโ (Isaiah 54:12). This should be understood in light of that incident where Rabbi Yoแธฅa sat and taught: In the future, the Holy One, Blessed be He, will bring precious stones and pearls that are thirty by thirty cubits, and He will hollow out in them a hole of ten by twenty cubits and set them in the gates of Jerusalem. A certain unnamed student sneered at him, saying: Now we do not find precious stones even of the size of an egg of a dove, and yet all of this we will find?,After a period of time that studentโs ship went to sea, where he saw ministering angels sitting and sawing precious stones and pearls that were thirty by thirty cubits, and hollowed out in them were holes of ten by twenty cubits. He said to the angels: For whom are these? They said to him that in the future, the Holy One, Blessed be He, will place them in the gates of Jerusalem. Later, the student came before Rabbi Yoแธฅa and said to him: Continue to interpret, my teacher, it is fitting for you to interpret, as I saw just as you said. Rabbi Yoแธฅa said to him: Worthless man, if you had not seen, you would not have believed; clearly, you are mocking the statement of the Sages. Rabbi Yoแธฅa set his eyes upon him, and the student was instantly killed and turned into a pile of bones.,The Gemara raises an objection against Rabbi Yoแธฅaโs statement, based on a baraita. The verse states: โAnd I will make you go upright komemiyyutโ (Leviticus 26:13). Rabbi Meir says: In the future, the Jewish people will have the stature of two hundred cubits, equivalent to two times the height komot of Adam the first man, whose height was one hundred cubits. Rabbi Meir interprets the word komemiyyut as two komot.,Rabbi Yehuda says: They will have the stature of one hundred cubits, corresponding to the Sanctuary and its walls, as it is stated: โWe whose sons are as plants grown up in their youth; whose daughters are as corner-pillars carved after the fashion of the Sanctuaryโ (Psalms 144:12). But if they are each one hundred cubits tall, how could the Jews enter the gates of Jerusalem, whose entrance gate will be ten by twenty cubits, as claimed by Rabbi Yoแธฅa? The Gemara answers: When Rabbi Yoแธฅa stated that idea, he was not referring to the gates themselves but to the windows that allow wind to enter.,ยง And Rabba says that Rabbi Yoแธฅa says: In the future, the Holy One, Blessed be He, will fashion seven canopies for each and every righteous individual, as it is stated: โAnd the Lord will create over the whole habitation of Mount Zion, and over those who are invited to it, a cloud and smoke by day, and the shining of a flaming fire by night; for over all the glory shall be a canopyโ (Isaiah 4:5). This teaches that for each and every righteous individual, the Holy One, Blessed be He, fashions for him a canopy seven times over, in accordance with his honor, i.e., greater individuals receive grander and larger canopies.,The Gemara asks a question with regard to the above verse: Why should there be smoke in a canopy? Rabbi แธคanina said: It is because anyone whose eyes are narrow, i.e., is stingy, toward Torah scholars in this world, his eyes fill with smoke in the World-to-Come. And why should there be fire in a canopy? Rabbi แธคanina said: This teaches that each and every one is burned from embarrassment at the size of the canopy of the other, and says: Woe for this embarrassment, woe for this disgrace, that I did not merit a canopy as large as his.,In a similar manner, you can say that God said to Moses about Joshua: โAnd you shall put of your honor upon himโ (Numbers 27:20), which indicates that you should put some of your honor, but not all of your honor. The elders of that generation said: The face of Moses was as bright as the face of the sun; the face of Joshua was like the face of the moon. Woe for this embarrassment, woe for this disgrace, that we did not merit another leader of the stature of Moses.,Rabbi แธคama bar แธคanina says: The Holy One, Blessed be He, fashioned ten canopies for Adam the first man, in the Garden of Eden; as it is stated to Hiram, king of Tyre: โYou were in Eden the garden of God; every precious stone was your 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 your drums and of your holes was in you; they were prepared on the day that you were createdโ (Ezekiel 28:13). This verse mentions ten items, from carnelian to gold. Mar Zutra said: There were eleven canopies, as it states: โEvery precious stone,โ which is also part of the tally. Rabbi Yoแธฅa said: And the worst of all of them was gold, as it is counted last, which indicates that the other items are more valuable.,The Gemara asks: What is the meaning of the phrase: โThe workmanship of your drums and of your holes nekavekhaโ (Ezekiel 28:13)? Rav Yehuda says that Rav says: The Holy One, Blessed be He, said to Hiram, king of Tyre: Were you in the Garden of Eden when I created all of this for you? I looked at you, saw that you would one day claim divinity for yourself, and created many orifices nekavim in man, i.e., the excretory system, so that you would know that you are human and not a god. And there are those who say that this is what God said to Hiram: I looked at you'' None |
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32. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Garden of Eden
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 35; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 375
77b ืืชื ืื ืืืจื ืืืื ื ืืืืื ืฉืืงืื ื ืื ืืื ืืฃ ืขื ืื ืืืืจื ืืืื ื ืืืืื ืื ืฉืืงืื ื ืื ืืืจื ืืืื ืฉืืื ืืืฃ ืขื ืื ืืืืจื ืืืื ื ืืืืื ืื ืฉืืงืื ื ืื ืืชื ื ืืืฅ ืืืืื ืฉืืื ืืคื ื ืฉืืืงืชื ืืงืชื ื,ืืชื ืื ืืืจื ืืืืจื ื ืืืืื ืืกืืื ืฉืืงืื ื ืื ืืื ืืข"ื ืืืืจื ืืืืจื ื ืืืืื ืืกืืื ืื ืฉืืงืื ื ืื,ืชื ืื ืืืจ ืจืื ืืืกื ืฉื ืื ืืงื ืืื ืืื ืฉื ืืจืืฉืืื ืขืฉืจืื ืืืจืืขื ืืืื ืฉืืื ืื ืืืืื ืืืจื ืืืืื ืชืฉืืืฉ ืงืฉื ืืื ืืืขืื ืจืืชื ืงืฉื ืืืืื ืืืื ืืื ืืชื ืื ืืงืื ืื ืืฉืืืฉ ืืืืื ืื ืื ืื ืืืชืืงืื ืืงืืื ืฉื ืืื ืืฉืืืฉื ืืืืื ืื ืื ืื ืืขืื ืจืืชื ืืืจ ืจื ืคืคื ืื ืืืจื ืืื ืืื ืืขืื ืืืื ืืื ืืขืื ืืืื ืืืช ืื ืื,ืืื ืกืืื ืื ืืืคื ืขืื ืื ืืืืืื ื ืืืจืื ืืืืชื ืืื ืจืืจื ืืคืืืื ืืจืื ืืืืื ืขืืืืื ืืืื ืืกืืชืื ืืืจ ืืืื ืคืืื ืืืืื ื ืืืจืื ืืืืืื ืืืืจืื ืืืฉืคื ืืืืื ืืืื ืืืชืืื ืืืืงืื ืกืืืงื ืืฉืืืง ืืื ืืืื ืืืื ืืืขืืื ืืื ืืืืชื ืืฉืืฉื ืืื ืื ืืืื ืืืชื ืืฉืืฉื ืืขืืื ืืื ืืืืชื ืืฉื ืืื ื ืืืจืืื,ืื ืืื ืืื ืชืืช ืืื ืืกื ืขื ืจืืฉืื ืขื ืืจืคืื ืืจืขืืชื ืืืืืื ืืงืจืข ืืืืืื ืืืืืชื ืืจืืข ืืจืคื ืืืกื ืืืืื ืื ืื ืืจืขื ืืืืชืื ืื ืืฉืงืื ืืฆืืชื ืืงืื ืืื ืืื ืื ืืืจ ืขืืืืื,ืืืจืื ืจืื ืืืื ื ืืืืจื ืืืืืื ืฉื ืืขืื ืจืืชื ืจืื ืืืจื ืื ืืื ืืชืื ืืืืงืื ืจืื ืืืขืืจ ืื ืขืืื ืืืืืื ืจืื ืืื ืืจืื ืืกื ืื ืืื ืืืื ืืืืขื ืืืืื ืืืืื ืจืื"ื ืืืืจื ืืื ืืขืกืืง ืืชืืจื ืืืจ (ืืฉืื ื, ืื) ืืืืช ืืืืื ืืืขืืช ืื ืื ืื ืืขืื ืขื ืืืืืื ืืืื ื ืื ืืื ื,ืื ืืื ืฉืืื ืืืจื ืืื ืืืืื ืืืืช ืืื ืขืืื ืืื ืจืขืืชืื ืืื ืืืชืืื ืืื ื"ื ืืืื ืื ืืืืชืื ืืืจ ืืื ืืืื ื"ื ืื ืื ืกืืื ื ืืืื ืืืขืชืช ืื ืืืืจืื ืืืื ื ืืืืื ืื ืืื ืืืชื ืืืืื ืงื ืืืื ืืื ืฉืืืจ ื ืคื ืืืืื ืืืกื,ื ืงืืื ืืงืจื ื ืืืืืืื ื"ื ืืฉืืืขืชื ืืื ืืชืื ื ืืืจ ืงืืืฉื ืืจืื ืืื ืื ืืืชืฉืื ืืฉืืืขืชื ื ืืืืจ ืื ืื ืื ื ืืืืจ ืืืจ ืืื ืื ืื ืกืืื ืื ืื ืืื ืงื ืืืื ืืื ื ืคืงื ืืช ืงืื ืืืืจื ืืื ืื ื ืืืืื ืืืืชืืขื ืืืจืืืชื ืืืจืื ืืืืื ืงืืื ืคื ื ืืงืื ืืืจ ืืืืื ืคื ื ืืงืื ืืืจ ืืืืื,ืืื ืืฉืืืื ืืจ\' ืฉืืขืื ืื ืืืืื ืืืื ืืชืื ืขื ืชืืช ืขืฉืจ ืชืืืงื ืคืืื ืืืจ ืืื ืืช ืืื ืืจ ืืืืื ืืืจ ืืื ืื ื ืจืืชื ืงืฉืช ืืืืื ืืืจ ืืื ืื ืื ืื ืื ืืชื ืืจ ืืืืื ืืื ืืื ืืื ืืืื ืืืื ืืื ืกืืจ ืื ืืืืืง ืืืืืชื ืื ืคืฉืื,ืจืื ืื ืื ื ืืจ ืคืคื ืฉืืฉืืื ืื ืืื ืื ืืื ืงื ื ืืื ื ืคืฉืื ืืืจื ืืื ืืืืื ืืืืช ืืื ืขืืื ืืื ืจืขืืชืื ืืื ืืืืื ืืืืชืืื ืืื ืืืจ ืืื ืฉืืงื ืชืืชืื ืืื ืขื ืื ืืืจ ืชืืืืืื ืืืืจื ืืฉืจื ืื ืฉืื ืืืื ืืชืืืืื ืืืื ืฉืืงืื ืืืชืจ ืชืืชืื ืืืืื ืืื ืืืชืืื ืืื ื"ื ืืืื ืื ืืืืชืื ื"ื ืืืื ื"ื ืื ืื ืกืืื ื ืืืื ืืืขืชืช ืื ืืืืจืื ืืืจ ืืื ืืืืจื ืืขืืช ืืืืขืื ืื,ืืืจ ืืื ืืืืชื ืกืคืจ ืชืืจื ืืืื ืื ืืืื ืืืื ืืืชืื ืืื ืืื ืงืืืืชืื ืืืจ ืืื ืื ืืืืจืืช ืืืขืื ืจืืชื ืืืืขืกืงืช ืืชืืจื ืืืคืืื ืืื ืื ื ื ื ืคืฉืื ืืคืกืืง ืืื ืขืืืื ืื ืืจื ืืื ืืืืื ืืขืืื ืืืืืจื ืืื ืืคืกืืง ืขืืืื ืื ืืจื ืืื ืืื ืืืจื ืื ืืชืจืื ืืืจื,ืงืจื ืืืืื ืจืื ืืืืกื ืืจื ืืืจ ืขืฉื ืืฉืืื ืืืื ืืืืื ืื ืืฉืื ืขืฉื ืืฉืืื ืืืื ืืืื ืื ืืฉืื ืขืฉื ืืฉืืื ืืืื ืขืฆืื ืืืกืชืืง ืืืจ ืืืื ืืืคืืงื ืืืื ืืื ืงืืื (ืืคืืื ืืืช ืืืช) ืืืจ ืืื ืจื ืืื ืืจ ืืชื ื ืืืคืืงื ืืืจ ืืื ืืืช ืืื ืืขืงื ืืืืืจืื ืืื ืืื ืืืืื ืืื ืืืืื ืฉืขืชื ืืื ืืฉืืืื ืืืงื,ืืืจ ืจ\' ืื ืื ื ืืคื ื ืื ืืื ืืขืื ืจืืชื ืืืื ืืคื ื ืฉืืืืืื ืชืจืืื ืืฉืืชืื ืฉืืจ ืฉื ืืืืื ืืืจ ืจืื ืืืื ื ืืคื ื ืื ืืื ืืฆืืจืขืื ืืืื ืืคื ื ืฉืืืืืื ืชืจืืื ืืฉืืชืื ืฉืืจ ืืจืืืฆืื ืืื ืคืจืช:,| 77b but there, with regard to the blemishes specified in the mishna, if she says: I want to be with him, we leave her alone with him and do not force a divorce, whereas here, in the case of a woman who has not given birth, even though she says: I want to be with him, we do not leave her alone, as her husband is neglecting the mitzva to be fruitful and multiply. The Gemara raises a difficulty: But there is the case of a husband afflicted with boils, where even though she says: I want to be with him, we do not leave her alone with him. As we learned in the mishna: Apart from a situation where her husband is afflicted with boils, because it consumes his flesh. And yet this halakha is taught in the same mishna as the others, which indicates that our above analysis is incorrect.,The Gemara answers: Even so, there is a difference between these cases, as there, with regard to a man with boils, if she says: I am willing to live with him under the supervision of witnesses; that is, I will not seclude myself with him but I will nevertheless remain his wife, we leave her alone. However, here, even though she says: I will live with him under the supervision of witnesses, we do not leave her alone, but rather force him to divorce her.,It is taught in a baraita: Rabbi Yosei said: A certain Elder from among the residents of Jerusalem told me that there are twenty-four types of patients afflicted with boils, and with regard to all of them the Sages said that sexual relations are harmful to them, and those afflicted with raโatan, a severe skin disease characterized by extreme weakness and trembling, are harmed even more than all of the others. The Gemara asks: From where and how does this disease come about? The Gemara answers: As it is taught in a baraita: One who let blood and immediately afterward engaged in sexual relations will have weak vitaykin children. If both of them let blood and then engaged in sexual relations, he will have children afflicted with raโatan. Rav Pappa said in response: We said this only if he did not taste anything between bloodletting and intercourse, but if he tasted something we have no problem with it, as it is not dangerous.,The Gemara inquires: What are the symptoms of raโatan? His eyes water, his nose runs, drool comes out of his mouth, and flies rest upon him. The Gemara further inquires: And what is his cure to remove the insect found in his head, which is associated with this illness? Abaye said: One takes pila and ladanum lodana, which are types of grasses; and the ground shell of a nut; and shavings of smoothed hides; and artemisia kelil malka; and the calyx of a red date palm. And one cooks them together and brings the patient into a marble house, i.e., one that is completely sealed. And if there is no marble house available, the one performing the treatment brings the patient into a house whose walls have the thickness of seven bricks and one small brick.,And the one performing the treatment pours three hundred cups of this mixture on the patientโs head until his skull is soft, and then he tears open the patientโs skull to expose his brain, and brings four myrtle leaves and lifts up each time one foot of the insect that is found on the patientโs brain, and places one leaf under each foot of the insect so as to prevent it from attempting to cling to his brain when it is forcibly removed, and subsequently takes it with tweezers. And he then burns the insect, because if he does not burn it, it will return to him.,Rabbi Yoแธฅa would announce: Be careful of the flies found on those afflicted with raโatan, as they are carriers of the disease. Rabbi Zeira would not sit in a spot where the wind blew from the direction of someone afflicted with raโatan. Rabbi Elazar would not enter the tent of one afflicted with raโatan, and Rabbi Ami and Rabbi Asi would not eat eggs from an alley in which someone afflicted with raโatan lived. Conversely, Rabbi Yehoshua ben Levi would attach himself to them and study Torah, saying as justification the verse: โThe Torah is a loving hind and a graceful doeโ (Proverbs 5:19). If it bestows grace on those who learn it, does it not protect them from illness?,When Rabbi Yehoshua ben Levi was on the verge of dying, they said to the Angel of Death: Go and perform his bidding, as he is a righteous man and deserves to die in the manner he sees fit. The Angel of Death went and appeared to him. Rabbi Yehoshua ben Levi said to him: Show me my place in paradise. He said to him: Very well. Rabbi Yehoshua ben Levi said to him: Give me your knife that you use to kill mortals, lest you frighten me on the way. He gave it to him. When he arrived there, in paradise, he lifted Rabbi Yehoshua so he could see his place, and he showed it to him. Rabbi Yehoshua jumped and fell into that other side, thereby escaping into paradise.,The Angel of Death grabbed him by the corner of his cloak. Rabbi Yehoshua ben Levi said to him: I swear that I will not come with you. The Holy One, blessed be He, said: If he ever in his life requested dissolution concerning an oath he had taken, he must return to this world with the Angel of Death, as he can have his oath dissolved this time also. If he did not ever request dissolution of an oath, he need not return. Since Rabbi Yehoshua had in fact never requested dissolution of an oath, he was allowed to stay in paradise. The Angel of Death said to him: At least give me my knife back. However, he did not give it to him, as he did not want any more people to die. A Divine Voice emerged and said to him: Give it to him, as it is necessary to kill the created beings; death is the way of the world. Elijah the Prophet announced before him: Make way for the son of Levi, make way for the son of Levi.,Rabbi Yehoshua ben Levi went and found in paradise Rabbi Shimon ben Yoแธฅai sitting on thirteen golden stools takhtekei. Rabbi Shimon ben Yoแธฅai said to him: Are you the son of Levi? He said to him: Yes. Rabbi Shimon said to him: Was a rainbow ever seen in your days? He said: Yes. Rabbi Shimon retorted: If so, you are not the son of Levi, as he is a completely righteous man. During the lifetimes of completely righteous people no rainbows are visible, as they are a sign that the world deserves to be destroyed by a flood; whereas the merit of the righteous protects the world from such things. The Gemara comments: And that is not so, for there was no rainbow seen at all during the lifetime of Rabbi Yehoshua, but he thought: I do not want to take credit for myself by presenting myself as such a righteous person.,The Gemara relates a similar incident: Rabbi แธคanina bar Pappa was a friend of the Angel of Death and would see him frequently. When Rabbi แธคanina was on the verge of dying, they said to the Angel of Death: Go and perform his bidding. He went before him and appeared to him. He said to the angel: Leave me for thirty days until I have reviewed my studies, for they say: Happy is he who comes here, to paradise, with his learning in his hand. He left him, and after thirty days he again went and appeared to him. He said to the Angel of Death: Show me my place in paradise. He said to him: Very well. Rabbi แธคanina said to him: Give me your knife, lest you frighten me on the way. The Angel of Death said to him: Do you wish to do to me as your friend Rabbi Yehoshua ben Levi did, and escape?,He said to him: Bring a Torah scroll and see: Is there anything written in it that I have not fulfilled? I am therefore worthy of entering Paradise alive, as did Rabbi Yehoshua ben Levi. He said to him: But did you attach yourself to those afflicted with raโatan and study Torah, as he did? The Gemara comments: And even so, despite the fact that he was not equal to Rabbi Yehoshua ben Levi, when he passed away a pillar of fire separated him from everyone. And it is learned as a tradition that a pillar of fire separates in this manner only for one in a generation or for two in a generation.,Due to the pillar of fire they could not go near Rabbi แธคanina bar Pappa to attend to his burial. Rabbi Alexandri approached him and said: Make the pillar of fire disappear in honor of the Sages. He did not pay attention to him. He said: Make it go away in honor of your father. Again he did not pay attention to him. Finally he said: Make it go away in your own honor, at which point the pillar disappeared. Abaye said: The purpose of the pillar of fire is to exclude him from the company of those who have not fulfilled even one letter of the Torah. Rav Adda bar Mattana said to him: It comes to exclude him from the Master himself, who does not have a guardrail for his roof. Rav Adda bar Mattana took this opportunity to rebuke Abaye. The Gemara comments: And that is not so as he in fact did have a guardrail, but the wind had just blown it off at that time.,Rabbi แธคanina said: For what reason are there no people afflicted with raโatan in Babylonia? Because the Babylonians eat beets teradin and drink beer made from the hizmei plant. Rabbi Yoแธฅa said: For what reason are there no lepers in Babylonia? Because they eat beets, drink beer, and bathe in the waters of the Euphrates, all of which are good for the body.,'' None | |
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33. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Eden โข Garden of Eden
Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 196, 198, 200; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 514
| 38b ืืืคื ืืืื ืืจืืฉื ืืืจืฅ ืืฉืจืื ืืืืจืื ืืฉืืจ ืืจืฆืืช ืขืืืืชืื ื"ืจ ืืื ืืืงืจื ืืืืื,ื"ืจ ืืืื ื ืืจ ืื ืื ื ืฉืชืื ืขืฉืจื ืฉืขืืช ืืื ืืืื ืฉืขื ืจืืฉืื ื ืืืฆืืจ ืขืคืจื ืฉื ืื ื ืขืฉื ืืืื ืฉืืืฉืืช ื ืืชืื ืืืจืื ืจืืืขืืช ื ืืจืงื ืื ื ืฉืื ืืืืฉืืช ืขืื ืขื ืจืืืื ืฉืฉืืช ืงืจื ืฉืืืช ืฉืืืขืืช ื ืืืืืื ืื ืืื ืฉืืื ืืช ืขืื ืืืื ืฉื ืื ืืืจืื ืืจืืขื ืชืฉืืขืืช ื ืฆืืืื ืฉืื ืืืืื ืื ืืืืื ืขืฉืืจืืช ืกืจื ืืืช ืขืฉืจื ื ืืืื ืฉืชืื ืขืฉืจื ื ืืจื ืืืื ืื ืฉื ืืืจ (ืชืืืื ืื, ืื) ืืื ืืืงืจ ืื ืืืื,ืืืจ ืจืื ืืจ ืืื ืืื ืืื ืจืขื ืฉืืืืช ืืืื ืืื ืื ืื ื ืืื ืื ืืืืื ืฉื ืืืจ (ืชืืืื ืื, ืื) ื ืืฉื ืืืืืืช ื ืืื:,(ืฉืข"ื ืืกื"ืฃ ืืจื"ื ืกืืื) ืืืจ ืจื ืืืืื ื"ืจ ืืฉืขื ืฉืืงืฉ ืืงื"ื ืืืจืืืช ืืช ืืืื ืืจื ืืช ืืืช ืฉื ืืืืื ืืฉืจืช ืืืจ ืืื ืจืฆืื ืื ื ืขืฉื ืืื ืืฆืืื ื ืืืจื ืืคื ืื ืจืืฉ"ืข ืื ืืขืฉืื ืืืจ ืืื ืื ืืื ืืขืฉืื,ืืืจื ืืคื ืื ืจืืฉ"ืข (ืชืืืื ื, ื) ืื ืื ืืฉ ืื ืชืืืจื ื ืืื ืืื ืื ืชืคืงืื ื ืืืฉืื ืืฆืืขื ืงืื ื ืืื ืืื ืืฉืจืคื ืืื ืืช ืฉื ืื ืืช ืฉืืืฉืืช ืืืจื ืืคื ืื ืจืืฉ"ืข ืจืืฉืื ืื ืฉืืืจื ืืคื ืื ืื ืืืขืืื ืื ืืขืืื ืืืื ืฉืื ืืื ืื ืื ืฉืืชื ืจืืฆื ืืขืฉืืช ืืขืืืื ืขืฉื,ืืืื ืฉืืืืข ืืื ืฉื ืืืจ ืืืืื ืืื ืฉื ืืืจ ืืคืืื ืฉืืขืฉืืื ืืงืืืงืืื ืืืจื ืืคื ืื ืจืืฉ"ืข ืื ืืคื ืืืจื ืจืืฉืื ืื ืืคื ืื ืืืจ ืืื (ืืฉืขืืื ืื, ื) ืืขื ืืงื ื ืื ื ืืื ืืขื ืฉืืื ืื ื ืืกืืื ืืื\',ืืืจ ืจื ืืืืื ืืืจ ืจื ืืื ืืจืืฉืื ืืกืืฃ ืืขืืื ืืขื ืกืืคื ืืื ืฉื ืืืจ (ืืืจืื ื, ืื) ืืื ืืืื ืืฉืจ ืืจื ืืืืื ืืื ืขื ืืืจืฅ ืืืืงืฆื ืืฉืืื ืืขื ืงืฆื ืืฉืืื ืืืื ืฉืกืจื ืื ืื ืืงืืืฉ ืืจืื ืืื ืืื ืขืืื ืืืืขืื ืฉื ืืืจ (ืชืืืื ืงืื, ื) ืืืืจ ืืงืื ืฆืจืชื ื ืืชืฉืช ืขืื ืืคืื,ืืืจ ืจ"ื ืืื ืืจืืฉืื ืื ืืืจืฅ ืขื ืืจืงืืข ืืื ืฉื ืืืจ ืืื ืืืื ืืฉืจ ืืจื ืืืืื ืืื ืขื ืืืจืฅ ืืืืงืฆื ืืฉืืื (ืขื ืงืฆื ืืฉืืื) ืืืื ืฉืกืจื ืื ืื ืืงื"ื ืืื ืขืืื ืืืืขืื ืฉื ืืืจ ืืืืจ ืืงืื ืฆืจืชื ื ืืื\' ืงืฉื ืงืจืื ืืืืื ืืืื ืืืืื ืืื ืืืื ืืื,ืืืืจ ืจื ืืืืื ืืืจ ืจื ืืื ืืจืืฉืื ืืืฉืื ืืจืื ืกืคืจ ืฉื ืืืจ (ืชืืืื ืงืื, ืื) ืืื ืื ืืงืจื ืจืขืื ืื,ืืืืื ื ืืืืจ ืจืืฉ ืืงืืฉ ืืื ืืืชืื (ืืจืืฉืืช ื, ื) ืื ืกืคืจ ืชืืืืืช ืืื ืืืื ืฉืืจืืื ืืงื"ื ืืืจ ืืืจ ืืืืจืฉืื ืืืจ ืืืจ ืืืืืื ืืืื ืฉืืืืข ืืืืจื ืฉื ืจืื ืขืงืืื ืฉืื ืืชืืจืชื ืื ืชืขืฆื ืืืืชืชื ืืืจ ืืื ืื ืืงืจื ืจืขืื ืื,ืืืืจ ืจื ืืืืื ืืืจ ืจื ืืื ืืจืืฉืื ืืื ืืื ืฉื ืืืจ (ืืจืืฉืืช ื, ื) ืืืงืจื ื\' ืืืืื ืื ืืืื ืืืืืจ ืื ืืืื ืื ื ืื ืืื ืจืื ืืฆืืง ืืืจ ืืืฉื ืืขืจืืชื ืืื ืืชืื ืืื (ืืืฉืข ื, ื) ืืืื ืืืื ืขืืจื ืืจืืช ืืืชืื ืืชื (ืืจืืฉืืช ื, ื) ืืช ืืจืืชื ืืคืจ,ืจื ื ืืื ืืืจ ืืืคืจ ืืขืืงืจ ืืื ืืชืื ืืื ืขืืจื ืืจืืช ืืืชืื ืืชื (ืืช ืืจืืชื ืืคืจ) (ืืจืืืื ืื, ื) ืืืืจื ืขื ืืฉืจ ืขืืื (ืืช) ืืจืืช ื\' (ืืืื ืืืืชื),ืชื ื ืืชื ืจ"ื ืืืืจ ืืื ืฉืงืื ืืืืื ืชืืจื ืืืข ืื ืฉืชืฉืื ืืืคืืงืืจืืก ืืืจ ืจ\' ืืืื ื ื"ืฉ ืืื ืืคืืงืืจืืก (ืฉื) ืขืืืื ืืืืืื ืืื ืืคืืงืืจืืก ืืฉืจืื ื"ืฉ ืืคืงืจ ืืคื,ื"ืจ ืืืื ื ื"ื ืฉืคืงืจื ืืืื ืื ืชืฉืืืชื ืืฆืืื (ืืจืืฉืืช ื, ืื) ื ืขืฉื ืืื ืืฆืืื ื (ืืืืืจ) (ืืจืืฉืืช ื, ืื) ืืืืจื ืืืืื ืืช ืืืื ืืฆืืื (ืืจืืฉืืช ืื, ื) ืืื ื ืจืื ืื ืืื ืฉื ืฉืคืชื (ืืจืืฉืืช ืื, ื) ืืืจื ื\' ืืจืืืช ืืช ืืขืืจ ืืืช ืืืืื (ืืจืืฉืืช ืื, ื) ืื ืฉื ื ืืื ืืืื ืืืืืื (ืืจืืฉืืช ืื, ื) ืืื ืืขืื ื ืืืชื ืืืื ืฆืจืชื,(ืืืจืื ื, ื) ืื ืื ืืื ืืืื ืืฉืจ ืื ืืืืื ืงืจืืืื ืืืื ืื\' ืืืืื ื ืืื ืงืจืื ื ืืืื (ืฉืืืื ื ื, ืื) ืืื ืืขืื ืืืฉืจืื ืืื ืืื ืืืจืฅ ืืฉืจ ืืืื ืืืืื ืืคืืืช ืื ืืขื (ืื ืืื ื, ื) ืขื ืื ืืจืกืืื ืจืืื ืืขืชืืง ืืืืื ืืชืื,ืื ื ืืื ืื ืืืจืื ืืืื ื ืื"ืจ ืืืื ื ืืื ืืงื"ื ืขืืฉื ืืืจ ืื"ื ื ืืื ืืคืืืื ืฉื ืืขืื ืฉื ืืืจ (ืื ืืื ื, ืื) ืืืืืจืช ืขืืจืื ืคืชืืื ืืืืืืจ ืงืืืฉืื ืฉืืืืชื,ืืชืื ื ืืืืื ืขื ืื ืืจืกืืื ืจืืื ืืื ืืืื ืืืืืจ ืืื ืื ืืืื ืืืื ืืชื ืื ืืื ืื ืืืื ืืืื ืืืจื ืจ"ืข ื"ื ืจ\' ืืืกื ืขืงืืื ืขื ืืชื ืืชื ืขืืฉื ืฉืืื ื ืืื ืืื ืืื ืืืื ืืืื ืืฆืืงื,ืงืืื ืืื ืื ืื ืื ืงืืื ืืื ืื ืช"ืฉ ืืชื ืื ืืื ืืืื ืืืื ืืฆืืงื ืืืจื ืจ"ืข ื"ื ืจ\' ืืืขืืจ ืื ืขืืจืื ืขืงืืื ืื ืื ืืฆื ืืืื ืืื ืืฆื ื ืืขืื ืืืืืืช ืืื ืืื ืืืกื ืืืื ืืฉืจืคืจืฃ ืืกื ืืืฉื ืขืืื ืฉืจืคืจืฃ ืืืืื ืจืืืื,ืืืจ ืจื ื ืืื ืืื ืืื ืืืืข ืืืืืืจื ืืืื ืื ืืจื ืืืืืช ืืืืืจ ืืื ืื ืื ืืืืืจ ืืืจ ืืืื ืืื ื ืืจื ืืืืืช ืืชืื (ืฉืืืช ืื, ื) ืืื ืืฉื ืืืจ ืขืื ืื ื\' ืขืื ืืื ืืืืขื ืืื ื"ื ืืื ืืืืจืื ืฉืฉืื ืืฉื ืจืื ืืืชืื (ืฉืืืช ืื, ืื) ืื ืฉืื ืืงืจืื,ืื ืืื ื ืืคืืื ืืื ืืชืื (ืฉืืืช ืื, ืื) ืื ืชืืจ ืื ืื ืชืืืจื ื ืื ืื ืื ืื ืืฉื ืืคืฉืขืื ืืื ืื ื"ื ืืืื ืืชื ืืืื ืืืคืืื ืืคืจืืื ืงื ื ืื ืื ืงืืืื ืื ืืืชืื (ืฉืืืช ืื, ืื) ืืืืืจ ืืืื ืื ืืื ืคื ืื ืืืืืื ืืื\',ืืืจ ืืื ืืืื ืืื ื ืืจ\' ืืฉืืขืื ืืจ\' ืืืกื ืืชืื (ืืจืืฉืืช ืื, ืื) ืื\' ืืืืืจ ืขื ืกืืื ืืขื ืขืืืจื ืืคืจืืช ืืืฉ ืืืช ื\' ืืืชื ืืืืขื ืืื ื"ื ืืืื ืืืืก ืฉืืงืื ืื ื ืืืืจื ื ืืื ืืืชืื (ืืจืืฉืืช ื, ืื) ืืืืืจ ืืื ืื ืฉืื ืขืื ืืฆืื ืฉืืขื ืงืืื ื ืฉื ืืื ื ืฉืื ืืืืขื ืืื ืืื ืืฉืชืขื ืงืจื ืืื ืืื ื ืื ืืฉืชืขื ืงืจื ืืื ื"ื ืื ื ืื ืื ืืคืืจืงืื ืืจ"ื ืฉืืืข ืื,ืื"ืจ ืืืื ื ืื ืืื ืืจืืฉ ืจ\' ืืืืจ ืืคืืจืงืื ืืื ืืจืืฉ ืชืืืชื ืฉืืขืชื ืชืืืชื ืืืืชื ืชืืืชื ืืชืื ืืืืจ ืจ\' ืืืื ื ื\' ืืืืช ืืฉืืืช ืฉืืขืืื ืืื ืื ืืจืื ืืืืจ ืืื ื ืืื ืื ื ืืื ืฉืืฉ'' None | 38b his torso was fashioned from dust taken from Babylonia, and his head was fashioned from dust taken from Eretz Yisrael, the most important land, and his limbs were fashioned from dust taken from the rest of the lands in the world. With regard to his buttocks, Rav Aแธฅa says: They were fashioned from dust taken from Akra Deโagma, on the outskirts of Babylonia.,Rabbi Yoแธฅa bar แธคanina says: Daytime is twelve hours long, and the day Adam the first man was created was divided as follows: In the first hour of the day, his dust was gathered. In the second, an undefined figure was fashioned. In the third, his limbs were extended. In the fourth, a soul was cast into him. In the fifth, he stood on his legs. In the sixth, he called the creatures by the names he gave them. In the seventh, Eve was paired with him. In the eighth, they arose to the bed two, and descended four, i.e., Cain and Abel were immediately born. In the ninth, he was commanded not to eat of the Tree of Knowledge. In the tenth, he sinned. In the eleventh, he was judged. In the twelfth, he was expelled and left the Garden of Eden, as it is stated: โBut man abides not in honor; he is like the beasts that perishโ (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night.,Rami bar แธคama says in explanation of the end of that verse: A wild animal does not have power over a person unless that person seems to the wild animal like an animal, as it is stated: โHe is like the beasts that perish.โ,The Gemara presents a mnemonic for the statements that follow: At the time, to the end, Aramaic. Rav Yehuda says that Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: If you agree, let us fashion a person in our image. The angels said before him: Master of the Universe, what are the actions of this person You suggest to create? God said to them: His actions are such and such, according to human nature.,The angels said before him: Master of the Universe: โWhat is man that You are mindful of him? And the son of man that You think of him?โ (Psalms 8:5), i.e., a creature such as this is not worth creating. God outstretched His small finger among them and burned them with fire. And the same occurred with a second group of angels. The third group of angels that He asked said before Him: Master of the Universe, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. God then created the first person.,When history arrived at the time of the people of the generation of the flood and the people of the generation of the dispersion, i.e., the Tower of Babel, whose actions were ruinous, the angels said before God: Master of the Universe, didnโt the first set of angels speak appropriately before You, that human beings are not worthy of having been created? God said to them concerning humanity: โEven to your old age I am the same; and even to hoar hairs will I suffer you; I have made and I will bear; and I will carry, and I will deliver youโ (Isaiah 46:4), i.e., having created people, I will even suffer their flaws.,Rav Yehuda says that Rav says: Adam the first man spanned from one end of the world until the other, as it is stated: โSince the day that God created man upon the earth, and from the one end of heaven unto the otherโ (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: โBehind and before You have created me and laid Your hand upon meโ (Psalms 139:5), that at first Adam spanned โbehind and before,โ meaning everywhere, and then God laid His hand on him and diminished him.,Rabbi Elazar says: The height of Adam the first man was from the ground until the firmament, as it is stated: โSince the day that God created man upon the earth, and from the one end of heaven unto the other.โ Adam stood โupon the earthโ and rose to the end of the heavens. Once Adam sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: โBehind and before You have created me and laid Your hand upon me.โ The Gemara asks: The interpretations of the verses contradict each other. The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: This and that, from one end of the world to another and from the earth until the heavens, are one measure, i.e., the same distance.,And Rav Yehuda says that Rav says: Adam the first man spoke in the language of Aramaic, as it is stated in the chapter of Psalms speaking in the voice of Adam: โHow weighty also are Your thoughts to me, O Godโ (Psalms 139:17).,And this, i.e., that the verse in Psalms is stated by Adam, is what Reish Lakish says: What is the meaning of that which is written: โThis is the book of the generations of Adamโ (Genesis 5:1)? This verse teaches that the Holy One, Blessed be He, showed Adam every generation and its Torah interpreters, every generation and its wise ones. When he arrived at his vision of the generation of Rabbi Akiva, Adam was gladdened by his Torah, and saddened by his manner of death. He said: โHow weighty also are Your thoughts to me, O God,โ i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer.,And Rav Yehuda says that Rav says: Adam the first man was a heretic, as it is stated: โAnd the Lord called to the man and said to him: Where are youโ? (Genesis 3:9), meaning, to where has your heart turned, indicating that Adam turned from the path of truth. Rabbi Yitzแธฅak says: He was one who drew his foreskin forward, so as to remove any indication that he was circumcised. It is written here: โAnd they like men adam have transgressed the covetโ (Hosea 6:7), and it is written there: โAnd the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he has broken My covetโ (Genesis 17:14).,Rav Naแธฅman says: He was a denier of the fundamental principle of belief in God. It is written here: โAnd they like men adam have transgressed the covet,โ and it is written there: โHe has broken My covet,โ and it is written in a third verse: โAnd then they shall answer: Because they have forsaken the covet of the Lord their God and worshipped other gods and served themโ (Jeremiah 22:9).,ยง We learned in a mishna there (Avot 2:14): Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic laโapikoros. Rabbi Yoแธฅa says: This was taught only with regard to a gentile heretic, but not with regard to a Jewish heretic, as one should not respond to him. All the more so, if one does respond he will become more heretical. His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position.,Rabbi Yoแธฅa says: Any place in the Bible from where the heretics attempt to prove their heresy, i.e., that there is more than one god, the response to their claim is alongside them, i.e., in the immediate vicinity of the verses they cite. The verse states that God said: โLet us make man in our imageโ (Genesis 1:26), employing the plural, but it then states: โAnd God created man in His imageโ (Genesis 1:27), employing the singular. The verse states that God said: โCome, let us go down and there confound their languageโ (Genesis 11:7), but it also states: โAnd the Lord came down to see the city and the towerโ (Genesis 11:5). The verse states in the plural: โThere God was revealed niglu to him when he fled from the face of his brotherโ (Genesis 35:7), but it also states in the singular: โTo God Who answers haoneh me in the day of my distressโ (Genesis 35:3).,Rabbi Yoแธฅa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: โFor what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?โ (Deuteronomy 4:7), where the term โnearโ is written in plural, kerovim, but the term โupon Himโ is written in singular. Another verse states: โAnd who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?โ (II\xa0Samuel 7:23), where the term โwentโ is written in plural, halekhu, but the term โHimselfโ is written in singular. Another verse states: โI beheld till thrones were placed, and one that was ancient of days did sitโ (Daniel 7:9); where the term โthronesโ is written in plural, kharsavan, but the term โsitโ is written in singular.,The Gemara asks: Why do I need these instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is in accordance with the statement of Rabbi Yoแธฅa, as Rabbi Yoแธฅa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, i.e., the angels, as it is stated: โThe matter is by the decree of the watchers, and the sentence by the word of the holy onesโ (Daniel 4:14).,The Gemara clarifies: This works out well for almost all the verses, as they describe an action taken by God, but what is there to say concerning the verse: โI beheld till thrones were placedโ? The Gemara answers: One throne is for Him and one throne is for David, i.e., the messiah, as it is taught in a baraita: One throne is for Him and one throne is for David; this is the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence by equating God with a person? Rather, the correct interpretation is that both thrones are for God, as one throne is for judgment and one throne is for righteousness.,The Gemara asks: Did Rabbi Akiva accept this explanation from Rabbi Yosei or did he not accept it from him? The Gemara suggests: Come and hear a proof to the matter from what was taught in another baraita, as it is taught in a baraita: One throne is for judgment and one throne is for righteousness; this is the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, i.e., discussing, matters of aggada? Go near tractates Negaโim and Oholot, which examine the complex halakhot of ritual purity, where your knowledge is unparalleled. Rather, the correct interpretation is that while both thrones are for God, one is for a throne and one is for a stool. There is a throne for God to sit upon, and a stool that serves as His footstool.,Rav Naแธฅman says: This one, i.e., any person, who knows how to respond to the heretics as effectively as Rav Idit should respond to them, but if he does not know, he should not respond to them. The Gemara relates: A certain heretic said to Rav Idit: It is written in the verse concerning God: โAnd to Moses He said: Come up to the Lordโ (Exodus 24:1). The heretic raised a question: It should have stated: Come up to Me. Rav Idit said to him: This term, โthe Lord,โ in that verse is referring to the angel Metatron, whose name is like the name of his Master, as it is written: โBehold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, for My name is in himโ (Exodus 23:20โ21).,The heretic said to him: If so, if this angel is equated with God, we should worship him as we worship God. Rav Idit said to him: It is written: โDo not defy tammer him,โ which alludes to: Do not replace Me temireni with him. The heretic said to him: If so, why do I need the clause โFor he will not pardon your transgressionโ? Rav Idit said to him: We believe that we did not accept the angel even as a guide befarvanka for the journey, as it is written: โAnd he said to him: If Your Presence go not with me raise us not up from hereโ (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: It is written: โAnd the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heavenโ (Genesis 19:24). The heretic raised the question: It should have stated: From Him out of heaven. A certain launderer said to Rabbi Yishmael: Leave him be; I will respond to him. This is as it is written: โAnd Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, hearken to my speechโ (Genesis 4:23). One can raise the question: It should have been written: My wives, and not: โWives of Lemech.โ Rather, it is the style of the verse to speak in this manner. Here too, it is the style of the verse to speak in this manner. Rabbi Yishmael said to the launderer: From where did you hear this interpretation? The launderer said to him: I heard it at the lecture of Rabbi Meir.,The Gemara comments: This is as Rabbi Yoแธฅa said: When Rabbi Meir would teach his lecture he would expound one-third halakha, one-third aggada, and one-third parables. And Rabbi Yoแธฅa says: Rabbi Meir had, i.e., taught, three hundred parables of foxes, and we have only three.'' None |
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34. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: โข Garden of Eden โข garden of Eden,
Found in books: Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 374; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 125
| 54b ืืืืฉ ืืืขืืจื ืืืืืื ืฉืื ืืืจ ืจืืฉ ืืงืืฉ ืืฉืขื ืฉื ืื ืกื ื ืืจืื ืืืืื ืจืื ืืจืืืื ืืืขืืจืื ืื ืืื ืืืฆืืืื ืืฉืืง ืืืืจื ืืฉืจืื ืืืื ืฉืืจืืชื ืืจืื ืืงืืืชื ืงืืื ืืขืกืงื ืืืืจืื ืืืื ืืื ืืืืืื ืฉื ืืืจ (ืืืื ื, ื) ืื ืืืืืื ืืืืืื ืื ืจืื ืขืจืืชื,ืืฉืชืื ืืืชื ื ืงืจืืช ืชื ื ืฉืืื ื ืืืฉืชืช ืืขืืื ืชื ื ืืืื ืืืืจ ืืฆืืื ื ืืจื ืืขืืื ืืชื ืื ืจืื ืืืืขืืจ ืืืืจ ืขืืื ืืืืฆืขืืชื ื ืืจื ืฉื ืืืจ (ืืืื ืื, ืื) ืืฆืงืช ืขืคืจ ืืืืฆืง ืืจืืืื ืืืืืงื,ืจืื ืืืืฉืข ืืืืจ ืขืืื ืื ืืฆืืืื ื ืืจื ืฉื ืืืจ (ืืืื ืื, ื) ืื ืืฉืื ืืืืจ ืืื ืืจืฅ ืืืฉื ืืืจ ืืืฉื ืืืจืืช ืขืืื ืจืื ืืฆืืง (ื ืคืื) ืืืจ ืืื ืืจื ืืงื"ื ืืื ืืื ื ื ืฉืชืช ืืขืืื ืฉื ืืืจ (ืืืื ืื, ื) ืขื ืื ืืื ืื ืืืืขื ืื ืื ืืจื ืืื ืคื ืชื,ืืืืืื ืืืืจืื ืืฆืืื ื ืืจื ืฉื ืืืจ (ืชืืืื ื , ื) ืืืืืจ ืืืกืฃ ืื ืืืืื ื\' ืืืืืจ ืืฆืืื ืืืื ืืืคื ืืื ื ืืืืื ืืคืื ืฉื ืขืืื,ืชื ืื ืจ\' ืืืืขืืจ ืืืืื ืืืืจ (ืืจืืฉืืช ื, ื) ืืื ืชืืืืืช ืืฉืืื ืืืืจืฅ ืืืืจืื ืืืื ืขืฉืืช ื\' ืืืืื ืืจืฅ ืืฉืืื ืชืืืืืช ืฉืืื ืืฉืืื ื ืืจืื ืชืืืืืช ืืืจืฅ ืืืจืฅ ื ืืจืื,ืืืืืื ืืืืจืื ืืื ืืืื ืืฆืืื ื ืืจืื ืฉื ืืืจ ืืืืืจ ืืืกืฃ ืื ืืืืื ื\' ืืืจ ืืืงืจื ืืจืฅ ืืืืจื ืฉืืฉ ืขื ืืืืื ืืืืืจ ืืฆืืื ืืืื ืืืคื ืืืืื ืืืคืืข ืืื ื ืืืืื ืืืคืื ืฉื ืขืืื,ื ืื ืืช ืืื ืืื ืฉืืืจืก ืื ืืื\' ืืื ืืืฆืืืฃ ืืืื ืจื ืืืืื'' None | 54b It means like a man joined and clinging to his livaya, his partner, i.e., his wife. In other words, the cherubs appeared to be embracing one another. Reish Lakish said: When gentiles destroyed the Second Temple and entered the Sanctuary, they saw these drawings of cherubs clinging to one another. They peeled them from the wall, took them out to the market, and said: These Jews, whose blessing is a blessing and whose curse is a curse, due to their great fear of God, should they be occupied with such matters, making images of this kind? They immediately debased and destroyed them, as it is stated: โAll who honored her debase her because they have seen her nakednessโ (Lamentations 1:8).,ยง The mishna taught that a stone sat in the Holy of Holies and it was called the foundation shetiyya rock. A Sage taught in the Tosefta: Why was it called shetiyya? It is because the world was created hushtat from it. The Gemara comments: We learned the mishna in accordance with the opinion of the one who said that the world was created from Zion. As it was taught in a baraita that Rabbi Eliezer says: The world was created from its center, as it is stated: โWhen the dust runs into a mass, and the clods cleave fast togetherโ (Job 38:38). The world was created by adding matter to the center, like the formation of clumps of earth.,Rabbi Yehoshua says: The world was created from the sides, as it is stated: โFor He said to the snow: Become the earth, likewise to the shower of rain, and to the showers of His mighty rainโ (Job 37:6). This verse indicates that the rains fell from all sides, which led to the creation of the earth. Rabbi Yitzแธฅak Nappaแธฅa said: The Holy One, Blessed be He, cast a stone into the sea, from which the world was created, as it is stated: โUpon what were its foundations fastened; or who laid its cornerstone?โ (Job 38:6).,And the Rabbis say: The world was created from Zion, as it is stated: โA Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of settingโ (Psalms 50:1), and it states: โOut of Zion, the perfection of beauty, God has shined forthโ (Psalms 50:2). The mishna is taught in accordance with this last opinion.,It was taught in a baraita that Rabbi Eliezer the Great says: โThese are the generations of the heaven and the earth when they were created, on the day that the Lord God made earth and heavenโ (Genesis 2:4) means that the generations of the heavens, i.e., all things found in the heavens, were created from the heavens, while the generations of the earth were created from the earth.,And the Rabbis say: Both these and those were created from Zion, as it is stated: โA Psalm of Asaph. God, the Lord God has spoken and called the earth, from the rising of the sun to its place of setting,โ and it says: โOut of Zion, the perfection of beauty, God has shined forth,โ i.e., from Zion the beauty of the world was perfected, which includes both the generations of the heavens and the generations of the earth.,ยง The mishna taught that the High Priest took the blood of the bull from the one who was stirring it so it would not coagulate, and he entered and sprinkled it like one who whips. The Gemara asks: What is the meaning of: Like one who whips? Rav Yehuda demonstrated the action with his hand,'' None |
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35. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: โข Eden โข paradise, as Eden
Found in books: Estes (2020), The Tree of Life, 229; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 108
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36. None, None, nan (6th cent. CE - 8th cent. CE)
Tagged with subjects: โข Eden โข Garden of Eden
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58, 68; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 485
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37. None, None, nan (6th cent. CE - 8th cent. CE)
Tagged with subjects: โข Eden โข Garden of Eden
Found in books: Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 58; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 485
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38. Anon., Joseph And Aseneth, 16.16
Tagged with subjects: โข Eden
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 57, 58; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 139, 142
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16.16 And they all left Aseneth and fell to the ground, every one of them, and died. ' ' None |
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39. None, None, nan
Tagged with subjects: โข Eden โข Garden of Eden โข echo, Eden, garden of
Found in books: Estes (2020), The Tree of Life, 166; Levison (2023), The Greek Life of Adam and Eve. 100; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 47; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 139
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40. None, None, nan
Tagged with subjects: โข Edem/Eden โข Eden
Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 27; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 88
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41. None, None, nan
Tagged with subjects: โข Eden โข Garden of Eden
Found in books: Putthoff (2016), Ontological Aspects of Early Jewish Anthropology, 190; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 50
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