1. Hebrew Bible, Genesis, 1.1, 1.26-1.27, 2.7 (9th cent. BCE - 3rd cent. BCE)
| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ | 1.1. In the beginning God created the heaven and the earth." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 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." |
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2. Hebrew Bible, Proverbs, 3.19, 8.22-8.23, 8.27 (9th cent. BCE - 3rd cent. BCE)
| 3.19. יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ | 3.19. The LORD by wisdom founded the earth; By understanding He established the heavens." 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," |
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3. Hebrew Bible, Psalms, 33.6 (9th cent. BCE - 3rd cent. BCE)
| 33.6. בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל־צְבָאָם׃ | 33.6. By the word of the LORD were the heavens made; And all the host of them by the breath of His mouth." |
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4. Hebrew Bible, Isaiah, 2.1 (8th cent. BCE - 5th cent. BCE)
| 2.1. בּוֹא בַצּוּר וְהִטָּמֵן בֶּעָפָר מִפְּנֵי פַּחַד יְהוָה וּמֵהֲדַר גְּאֹנוֹ׃ 2.1. הַדָּבָר אֲשֶׁר חָזָה יְשַׁעְיָהוּ בֶּן־אָמוֹץ עַל־יְהוּדָה וִירוּשָׁלִָם׃ | 2.1. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem." |
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5. Hebrew Bible, Jeremiah, 1.2 (8th cent. BCE - 5th cent. BCE)
| 1.2. אֲשֶׁר הָיָה דְבַר־יְהוָה אֵלָיו בִּימֵי יֹאשִׁיָּהוּ בֶן־אָמוֹן מֶלֶךְ יְהוּדָה בִּשְׁלֹשׁ־עֶשְׂרֵה שָׁנָה לְמָלְכוֹ׃ | 1.2. to whom the word of the LORD came in the days of Josiah the son of Amon, king of Judah, in the thirteenth year of his reign." |
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6. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
| 27c. Tim. Nay, as to that, Socrates, all men who possess even a small share of good sense call upon God always at the outset of every undertaking, be it small or great; we therefore who are purposing to deliver a discourse concerning the Universe, how it was created or haply is uncreate, must needs invoke Gods and Goddesses (if so be that we are not utterly demented), praying that all we say may be approved by them in the first place, and secondly by ourselves. Grant, then, that we have thus duly invoked the deities; |
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7. Numenius Heracleensis, Fragments, 21-22, 52, 16 (3rd cent. BCE - 3rd cent. BCE)
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8. Septuagint, Ecclesiasticus (Siracides), 17.3, 24.23 (2nd cent. BCE - 2nd cent. BCE)
| 17.3. He endowed them with strength like his own,and made them in his own image. 24.23. All this is the book of the covet of the Most High God,the law which Moses commanded us as an inheritance for the congregations of Jacob. |
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9. Septuagint, Wisdom of Solomon, 7.22, 7.26-7.27, 8.4-8.6, 24.23 (2nd cent. BCE - 1st cent. BCE)
| 7.22. for wisdom, the fashioner of all things, taught me. For in her there is a spirit that is intelligent, holy,unique, manifold, subtle,mobile, clear, unpolluted,distinct, invulnerable, loving the good, keen,irresistible 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 7.27. Though she is but one, she can do all things,and while remaining in herself, she renews all things;in every generation she passes into holy souls and makes them friends of God, and prophets; 8.4. For she is an initiate in the knowledge of God,and an associate in his works. 8.5. If riches are a desirable possession in life,what is richer than wisdom who effects all things? 8.6. And if understanding is effective,who more than she is fashioner of what exists? |
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10. Philo of Alexandria, On Husbandry, 51 (1st cent. BCE - 1st cent. CE)
| 51. and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road. |
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11. Philo of Alexandria, On The Cherubim, 127, 28, 125 (1st cent. BCE - 1st cent. CE)
| 125. Because God was the cause, not the instrument; and what was born was created indeed through the agency of some instrument, but was by all means called into existence by the great first cause; for many things must co-operate in the origination of anything; by whom, from what, by means of what, and why? Now he by whom a thing originates is the cause; that from which a thing is made is the material; that by means of which it was made is the instrument; and why, is the object. 125. And it would be a less grievous evil if this hatred were displayed without disguise; for it is easiest to guard against what is plainly seen. But at present it is with difficulty suspected, and difficult of detection, being concealed by cunning and wicked arts, and at times it assumes the contrary appearance of love and affection, by means of its trickery and deceit. |
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12. Philo of Alexandria, On The Confusion of Tongues, 147, 172, 62-63, 146 (1st cent. BCE - 1st cent. CE)
| 146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel. |
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13. Philo of Alexandria, On Drunkenness, 101-129, 13, 130-133, 14-100 (1st cent. BCE - 1st cent. CE)
| 100. for Moses," says the scripture, "having taken his own tent, fixed it outside the camp," and that too not near it, but a long way off, and at a great distance from the camp. And by these statements he tells us, figuratively, that the wise man is but a sojourner, and a person who leaves war and goes over to peace, and who passes from the mortal and disturbed camp to the undisturbed and peaceful and divine life of rational and happy souls. XXVI. |
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14. Philo of Alexandria, On Flight And Finding, 101, 112, 94-95, 100 (1st cent. BCE - 1st cent. CE)
| 100. These, then, are the six cities which Moses calls cities of refuge, five of which have had their figures set forth in the sacred scriptures, and their images are there likewise. The images of the cities of command and prohibition are the laws in the ark; that of the merciful power of God is the covering of the ark, and he calls it the mercy-seat. The images of the creative power and of the kingly power are the winged cherubim which are placed upon it. |
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15. Philo of Alexandria, On Giants, 11-18, 58-59, 6, 60-61, 67, 7-10 (1st cent. BCE - 1st cent. CE)
| 10. Since what shall we say? Must we not say that these animals which are terrestrial or aquatic live in air and spirit? What? Are not pestilential afflictions accustomed to exist when the air is tainted or corrupted, as if that were the cause of all such assuming vitality? Again, when the air is free from all taint and innocent, such as it is especially wont to be when the north wind prevails, does not the imbibing of a purer air tend to a more vigorous and more lasting duration of life? |
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16. Philo of Alexandria, On The Creation of The World, 135, 139, 16, 168, 17-30, 36, 5, 8, 129 (1st cent. BCE - 1st cent. CE)
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17. Philo of Alexandria, On Planting, 20, 50, 19 (1st cent. BCE - 1st cent. CE)
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18. Philo of Alexandria, On Curses, 40 (1st cent. BCE - 1st cent. CE)
| 40. But as after Cain had begotten Enoch, one of the posterity of Seth is also subsequently called Enoch, it may be well to consider, whether the two namesakes were men of different or of similar dispositions and characters. And at the same time that we examine this question let us also investigate the differences between other persons bearing the same name. For as Enoch was, so also Methusaleh and Lamech were both descendants of Cain, and they were no less the descendants of Seth also. |
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19. Philo of Alexandria, On The Sacrifices of Cain And Abel, 8 (1st cent. BCE - 1st cent. CE)
| 8. There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees of improvement, has enabled to soar above all species and genera, having placed them near himself; as he says to Moses, "But stand thou here with Me." When, therefore, Moses is about to die, he is not added to one class, nor does he forsake another, as the men before him had done; nor is he connected with "addition" or "subtraction," but "by means of the word of the Cause of all things, by whom the whole world was Made." He departs to another abode, that you may understand from this that God accounts a wise man as entitled to equal honour with the world itself, having both created the universe, and raised the perfect man from the things of earth up to himself by the same word. |
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20. Philo of Alexandria, On Dreams, 1.69, 1.206, 1.232, 2.6, 2.45 (1st cent. BCE - 1st cent. CE)
| 1.69. For God, not condescending to come down to the external senses, sends his own words or angels for the sake of giving assistance to those who love virtue. But they attend like physicians to the disease of the soul, and apply themselves to heal them, offering sacred recommendations like sacred laws, and inviting men to practice the duties inculcated by them, and, like the trainers of wrestlers, implanting in their pupils strength, and power, and irresistible vigour. 1.206. Now the sacred scripture calls the maker of this compound work Besaleel, which name, being interpreted, signifies "in the shadow of God;" for he makes all the copies, and the man by name Moses makes all the models, as the principal architect; and for this reason it is, that the one only draws outlines as it were, but the other is not content with such sketches 1.232. Accordingly, to the incorporeal souls which are occupied in his service, it is natural for him to appear as he is, conversing with them as a friend with his friends; but to those souls which are still in the body he must appear in the resemblance of the angels, though without changing his nature (for he is unchangeable), but merely implanting in those who behold him an idea of his having another form, so that they fancy that it is his image, not an imitation of him, but the very archetypal appearance itself. 2.6. and it may be well at all times to begin our instruction with the first instances. Now the first dreams are those which Joseph beheld, receiving two visions from the two parts of the world, heaven and earth. From the earth the dream about the harvest; and that is as follows, "I thought that we were all binding sheaves in the middle of the field; and my sheaf stood Up. 2.45. for God gives to the soul a seal, a very beautiful gift, to show that he has invested with shape the essence of all things which was previously devoid of shape, and has stamped with a particular character that which previously had no character, and has endowed with form that which had previously no distinctive form, and having perfected the entire world, he has impressed upon it an image and appearance, namely, his own word. |
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21. Philo of Alexandria, On The Special Laws, 1.81, 1.171, 1.329, 3.1, 3.83 (1st cent. BCE - 1st cent. CE)
| 1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made. 1.171. Moreover, the most fragrant of all incenses are offered up twice every day in the fire, being burnt within the veil, both when the sun rises and sets, before the morning and after the evening sacrifice, so that the sacrifices of blood display our gratitude for ourselves as being composed of blood, but the offerings of incense show our thankfulness for the domit part within us, our rational spirit, which was fashioned after the archetypal model of the divine image. 1.329. And what can be more absurd than this? For it is out of that essence that God created every thing, without indeed touching it himself, for it was not lawful for the all-wise and all-blessed God to touch materials which were all misshapen and confused, but he created them by the agency of his incorporeal powers, of which the proper name is "ideas," which he so exerted that every genus received its proper form. But this opinion has created great irregularity and confusion. For when it takes away the things by means of which the distinctive qualities exist, it at the same time takes away the distinctive qualities themselves. 3.1. There was once a time when, devoting my leisure to philosophy and to the contemplation of the world and the things in it, I reaped the fruit of excellent, and desirable, and blessed intellectual feelings, being always living among the divine oracles and doctrines, on which I fed incessantly and insatiably, to my great delight, never entertaining any low or grovelling thoughts, nor ever wallowing in the pursuit of glory or wealth, or the delights of the body, but I appeared to be raised on high and borne aloft by a certain inspiration of the soul, and to dwell in the regions of the sun and moon, and to associate with the whole heaven, and the whole universal world. 3.83. The name of homicide is that affixed to him who has slain a man; but in real truth it is a sacrilege, and the very greatest of all sacrileges, because, of all the possessions and sacred treasures in the whole world, there is nothing more holy in appearance, nor more godlike than man, the all-beautiful copy of an all-beautiful model, a representation admirably made after an archetypal rational idea. |
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22. Philo of Alexandria, On The Contemplative Life, 2 (1st cent. BCE - 1st cent. CE)
| 2. but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called therapeutae and therapeutrides, either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them), or else because they have been instructed by nature and the sacred laws to serve the living God, who is superior to the good, and more simple than the one, and more ancient than the unit; |
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23. Philo of Alexandria, On The Life of Moses, 1.66, 2.11, 2.74, 2.127, 2.215-2.216 (1st cent. BCE - 1st cent. CE)
| 1.66. And in the middle of the flame there was seen a certain very beautiful form, not resembling any visible thing, a most Godlike image, emitting a light more brilliant than fire, which any one might have imagined to be the image of the living God. But let it be called an angel, because it merely related (dieµngelleto 2.11. And those who are well versed in the sacred scriptures know this, for if he had not had these principles innate within him he would never have compiled those scriptures at the promptings of God. And he gave to those who were worthy to use them the most admirable of all possessions, namely, faithful copies and imitations of the original examples which were consecrated and enshrined in the soul, which became the laws which he revealed and established, displaying in the clearest manner the virtues which I have enumerated and described above. 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.215. for it was invariably the custom, as it was desirable on other days also, but especially on the seventh day, as I have already explained, to discuss matters of philosophy; the ruler of the people beginning the explanation, and teaching the multitude what they ought to do and to say, and the populace listening so as to improve in virtue, and being made better both in their moral character and in their conduct through life; 2.216. in accordance with which custom, even to this day, the Jews hold philosophical discussions on the seventh day, disputing about their national philosophy, and devoting that day to the knowledge and consideration of the subjects of natural philosophy; for as for their houses of prayer in the different cities, what are they, but schools of wisdom, and courage, and temperance, and justice, and piety, and holiness, and every virtue, by which human and divine things are appreciated, and placed upon a proper footing? |
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24. Philo of Alexandria, Allegorical Interpretation, 1.13, 1.19, 1.21, 1.43, 2.86, 2.96, 2.105, 3.8, 3.36, 3.46, 3.75, 3.95, 3.100-3.103, 3.106, 3.110 (1st cent. BCE - 1st cent. CE)
| 1.13. Again, the secretions are seven--tears, mucus from the nose, saliva, the generative fluid, the two excremental discharges, and the sweat that proceeds from every part of the body. Moreover, in diseases the seventh day is the most critical period--and in women the catamenial purifications extend to the seventh day. V. 1.19. This is the book of the generation of heaven and earth, when they were Created." This is perfect reason, which is put in motion in accordance with the number seven, being the beginning of the creation of that mind which was arranged according to the ideas, and also of the sensation arranged according to the ideas, and perceptible only by the intellect, if one can speak in such a manner. And Moses calls the word of God a book, in which it is come to pass that the formations of other things are written down and engraved. 1.21. On which day God created the heaven and the earth, and every green herb of the field, before it appeared upon the earth, and all the grass of the field before it sprang up. For God did not rain upon the earth, and man did not exist to cultivate the earth." This day Moses has previously called a book, since at least he describes the generation of both heaven and earth in each place. For by his most conspicuous and brilliant word, by one command, God makes both things: the idea of mind, which, speaking symbolically, he calls heaven, and the idea of sensation, which by a sign he named earth. 1.43. And God planted a paradise in Eden, in the east: and there he placed the man whom he had Formed:" for he called that divine and heavenly wisdom by many names; and he made it manifest that it had many appellations; for he called it the beginning, and the image, and the sight of God. And now he exhibits the wisdom which is conversant about the things of the earth (as being an imitation of this archetypal wisdom), in the plantation of this Paradise. For let not such impiety ever occupy our thoughts as for us to suppose that God cultivates the land and plants paradises, since if we were to do so, we should be presently raising the question of why he does so: for it could not be that he might provide himself with pleasant places of recreation and pastime, or with amusement. |
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25. Philo of Alexandria, Questions On Genesis, 1.4, 1.8 (1st cent. BCE - 1st cent. CE)
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26. Philo of Alexandria, Who Is The Heir, 230-232, 280, 188 (1st cent. BCE - 1st cent. CE)
| 188. for all other things are intrinsically and by their own nature loose; and if there is any where any thing consolidated, that has been bound by the word of God, for this word is glue and a chain, filling all things with its essence. And the word, which connects together and fastens every thing, is peculiarly full itself of itself, having no need whatever of any thing beyond. XXXIX. |
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27. Philo of Alexandria, That The Worse Attacks The Better, 27, 66, 68, 118 (1st cent. BCE - 1st cent. CE)
| 118. This rock, Moses, in another place, using a synonymous expression, calls manna the most ancient word of God, by which appellation is understood, something of the most general possible nature, from which two cakes are made, one of honey and the other of oil, that is to say, two different systems of life, exceedingly difficult to distinguish from one another, both worthy of attention, at the very beginning instilling the sweetness of these contemplations which exist in the sciences, and again emitting the most brilliant light to those who take hold of the things which are the objects of their desire, not fastidiously, but firmly, and scarcely by means of unremitting and incessant perseverance. These then, as I have said before, are they who ascend up upon the strength of the earth. XXXII. |
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28. Philo of Alexandria, That God Is Unchangeable, 57 (1st cent. BCE - 1st cent. CE)
| 57. For what are we to say? Shall we say, if he is possessed of the different organic parts, that he has feet for the sake of walking? But where is he to walk who fills all places at once with his presence? And to whom is he to go, when there is no one of equal honour with himself? And why is he to walk? It cannot be out of any regard for his health as we do. Again, are we to say that he has hands for the purpose of giving and taking? he never receivers anything from any one. For in addition to the fact of his wanting nothing he actually has everything; and when he gives, he employs reason as the minister of his gifts, by whose agency also he created the world. |
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29. Philo of Alexandria, Plant., 20, 50, 8, 19 (1st cent. BCE - 1st cent. CE)
| 19. For, says Moses, "God breathed into man's face the breath of Life," so that it follows of necessity, that he that received the breath must be fashioned after the model of him who sent it forth. On which account it is said too, that "Man was made after the image of God," and not after the image of any created being. |
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30. New Testament, 1 Corinthians, 15.45-15.47 (1st cent. CE - 1st cent. CE)
| 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. |
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31. New Testament, 2 Corinthians, 4.4 (1st cent. CE - 1st cent. CE)
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32. New Testament, Acts, 17.24-17.31 (1st cent. CE - 2nd cent. CE)
| 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. |
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33. New Testament, Apocalypse, 1 (1st cent. CE - 1st cent. CE)
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34. New Testament, Colossians, 1.15-1.20, 3.10 (1st cent. CE - 1st cent. CE)
| 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator |
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35. New Testament, Ephesians, 2.17 (1st cent. CE - 1st cent. CE)
| 2.17. He came and preached peace to you who were far off and to those who were near. |
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36. New Testament, Galatians, 2.20 (1st cent. CE - 1st cent. CE)
| 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. |
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37. New Testament, Hebrews, 1.3 (1st cent. CE - 1st cent. CE)
| 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; |
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38. New Testament, Romans, 8.9-8.11 (1st cent. CE - 1st cent. CE)
| 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. |
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39. New Testament, John, 1.1, 1.3, 1.32-1.33, 6.35, 15.4-15.7, 15.10 (1st cent. CE - 1st cent. CE)
| 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. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 15.4. Remain in me, and I in you. As the branch can't bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.6. If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned. 15.7. If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you. 15.10. If you keep my commandments, you will remain in my love; even as I have kept my Father's commandments, and remain in his love. |
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40. New Testament, Luke, 3.22 (1st cent. CE - 1st cent. CE)
| 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. |
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41. New Testament, Mark, 1.10-1.11 (1st cent. CE - 1st cent. CE)
| 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. |
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42. New Testament, Matthew, 3.16-3.17, 25.31-25.46 (1st cent. CE - 1st cent. CE)
| 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life. |
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43. Irenaeus, Refutation of All Heresies, 1.30.12-1.30.14, 2.17.2, 3.5.3, 3.12.9, 3.17.2, 3.18.7, 3.23.8, 4.9.2, 4.21.3, 4.22.1-4.22.2, 4.37.7, 4.38.1, 4.38.3, 4.40.2, 5.1.3 (2nd cent. CE - 3rd cent. CE)
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44. Justin, Dialogue With Trypho, 113.1, 113.3 (2nd cent. CE - 2nd cent. CE)
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45. Numenius of Apamea, Fragments, 21-22, 52, 16 (2nd cent. CE - 2nd cent. CE)
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46. Numenius of Apamea, Fragments, 21-22, 52, 16 (2nd cent. CE - 2nd cent. CE)
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47. Babylonian Talmud, Bava Batra, None (3rd cent. CE - 6th cent. CE)
| 58a. למדורה וקדרות מקיפות אותה,מטה של תלמידי חכמים כיצד כל שאין תחתיה אלא סנדלין בימות החמה ומנעלין בימות הגשמים ושל עם הארץ דומה לאוצר בלוס:,ר' בנאה הוה קא מציין מערתא כי מטא למערתא דאברהם אשכחיה לאליעזר עבד אברהם דקאי קמי בבא א"ל מאי קא עביד אברהם א"ל גאני בכנפה דשרה וקא מעיינא ליה ברישיה,א"ל זיל אימא ליה בנאה קאי אבבא א"ל ליעול מידע ידיע דיצר בהאי עלמא ליכא עייל עיין ונפק,כי מטא למערתא דאדם הראשון יצתה בת קול ואמרה נסתכלת בדמות דיוקני בדיוקני עצמה אל תסתכל הא בעינא לציוני מערתא כמדת החיצונה כך מדת הפנימית ולמ"ד שני בתים זו למעלה מזו כמדת עליונה כך מדת התחתונה,א"ר בנאה נסתכלתי בשני עקיביו ודומים לשני גלגלי חמה הכל בפני שרה כקוף בפני אדם שרה בפני חוה כקוף בפני אדם חוה בפני אדם כקוף בפני אדם אדם בפני שכינה כקוף בפני אדם,שופריה דרב כהנא (מעין שופריה דרב שופריה דרב) מעין שופריה דרבי אבהו שופריה דר' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון,ההוא אמגושא דהוה חטיט שכבי כי מטא אמערתא דרב טובי בר מתנה תפשיה בדיקניה אתא אביי א"ל במטותא מינך שבקיה לשנה אחריתי הדר אתא תפשיה בדיקניה אתא אביי לא שבקיה עד דאייתי מספרא וגזיא לדיקניה,ההוא דאמר להו חביתא דעפרא לחד בראי חביתא דגרמי לחד בראי חביתא דאודרא לחד בראי לא הוו ידעי מאי קאמר להו אתו לקמיה דרבי בנאה אמר להו אית לכו ארעא אמרו ליה אין אית לכו חיותא אין אית לכו בסתרקי אין אי הכי הכי קאמר לכו,ההוא גברא דשמעה לדביתהו דקא אמרה לברתה אמאי לא צניעת באיסורא הך איתתא עשרה בני אית לה ולית לי מאבוך אלא חד כי שכיב אמר להו כל נכסי לחד ברא,לא ידעי להי מינייהו אתו לקמיה דרבי בנאה אמר להו זילו חבוטו קברא דאבוכון עד דקאי ומגלי לכו להי מינייכו שבקא אזלו כולהו ההוא דבריה הוה לא אזל אמר להו כולהו נכסי דהאי אזלו אכלו קורצא בי מלכא אמרי איכא גברא חד ביהודאי דקא מפיק ממונא מאנשי בלא סהדי ובלא מידי אתיוהו חבשוהו,אזלא דביתהו אמרה להו עבדא חד הוה לי פסקו לרישיה ופשטו למשכיה ואכלו בישריה וקא מלו ביה מיא ומשקו ביה לחברייא ולא קא יהבי לי דמי ולא אגריה,לא ידעי מאי קא אמרה להו אמרי ניתו לחכימא דיהודאי ולימא קריוהו לר' בנאה אמר להו זרנוקא אמרה לכו אמרי הואיל וחכים כולי האי ליתיב אבבא ונידון דינא,חזא דהוה כתיב באבולא כל דיין דמתקרי לדין לא שמיה דיין אמר להו אלא מעתה אתא איניש מעלמא | 58a. bto a bonfire,where the fire is in the center band pots surround it.Similarly, the table of an ignoramus is arranged with the food in the center and is surrounded by plates.,Rabbi Yoḥa asked: bHowshould bthe bed of Torah scholarsbe kept? He replied: It is acceptable bas long as thereis bnothing except sandals beneath it during the summer, and shoesbeneath it bduring the rainy season,i.e., winter. bAndthe bed bof an ignoramusis bsimilar to a cluttered [ ibalus /i] storehouse,as he keeps a wide array of items beneath it.,§ Having mentioned Rabbi Bena’a, the Gemara relates an incident in which he was involved. bRabbi Bena’a was markingburial bcavesfor the purpose of helping to prevent the contracting of ritual impurity. bWhen he arrived at the cave of Abraham,i.e., the Cave of Machpelah, bhe encountered Eliezer,the bservantof bAbraham, who was standing before the entrance.Rabbi Bena’a bsaid to him: What is Abraham doingat this moment? Eliezer bsaid to him:He is blying in the arms of Sarah, and she is examining his head. /b,Rabbi Bena’a bsaid to him: Go tell himthat bBena’a is standing at the entrance,so that he should assume an appropriate position to receive a visitor. Eliezer bsaid to him: Lethim, i.e., Rabbi Bena’a, benter,since bit is known that there is noevil binclination in thishigher bworld,so it is not inappropriate for Rabbi Bena’a to see Abraham and Sarah in this position. He bentered, examinedthe cave in order to measure it, band exited. /b, bWhen he arrived at the cave of Adam the firstman, who is buried in the same area, ba Divine Voice emerged and said: You gazed upon the likeness of My image,i.e., Abraham, who is similar to the image of Adam the first man. bDo not gaze upon My image itself,i.e., Adam the first man, about whom the verse states that he was formed in the image of God (see Genesis 1:27). Rabbi Bena’a said: bBut I need to mark the cave.The voice said to him: bAsthe measurements of the bdimensions of the outercave where Abraham is buried, bsoare the measurements of the bdimensions of the innercave, where Adam is buried. The Gemara notes: bAnd according to the one who saysthat the Cave of Machpelah consists of btwo chambers, thisone babove thatone, not two adjacent chambers, the voice said: bAsthe measurements of the bdimensions of the uppercave where Abraham is buried, bsoare the measurements of the bdimensions of the lowercave. Therefore, there is no need to measure it., bRabbi Bena’a says: I gazed at his,Adam’s, btwo heels, andthey shone so brightly that bthey are similar to two suns.Along these lines, the Gemara states that ballpeople bcompared to Sarahare blike a monkey compared to a human,as Sarah was exceedingly beautiful; bSarah compared to Eveis blike a monkey compared to a human; Eve compared to Adamis blike a monkey compared to a human;and bAdam compared to the Divine Presenceis blike a monkey compared to a human. /b,It was also stated that bthe beauty of Rav Kahana is a semblance of the beauty of Rav. The beauty of Rav is a semblance of the beauty of Rabbi Abbahu. The beauty of Rabbi Abbahu is a semblance of the beauty of Jacob our forefather. The beauty of Jacob our forefather is a semblance of the beauty of Adam the firstman.,On the topic of burial caves, the Gemara relates that there was ba certain magus [ iamgusha /i] who was rummagingthrough the graves of the bdead. Whenhe barrived at theburial bcave of Rav Tovi bar Mattana,Rav Tovi bgrabbed him by his beardand would not release him. bAbaye came and said toRav Tovi: bI beg of youto brelease him.The magus bcame again in another year,and Rav Tovi bgrabbed him by his beard. Abaye cameand requested that he release him, but Rav Tovi bdid not release him, untilAbaye bbrought a scissors and cut his beard. /b,§ The Gemara relates additional incidents involving Rabbi Bena’a: There was ba certainindividual bwho said tohis family before he died: bA barrel of earth to one of my sons, a barrel of bones to one of my sons,and ba barrel of wadsof wool bto one of my sons. They did not know what he was saying to them. They came before Rabbi Bena’afor guidance. Rabbi Bena’a bsaid to them: Do you have landthat your father left as an inheritance? bThey said to him: Yes.He asked: bDo you have livestockthat your father left as an inheritance? They said: bYes.He asked: bDo you have quilts [ ibistarkei /i]that your father left as an inheritance? They said: bYes.He said to them: bIf so, this is what he said to you,i.e., he meant that he is bequeathing land to one son, livestock to the second, and quilts to the third.,There was ba certain man who heard his wife saying to her daughter: Why do you not act clandestinelywhen you engage bin forbiddensexual intercourse? bThat woman has,i.e., I have, bten sons, and I have only one from your father,and no one knows. So too, you must be careful so that no one will discover your illicit behavior. Having overheard that only one son was his, bwhenthat man bwas dying he said tohis family: bAll of my propertyis left bto one son. /b, bThey did not knowto bwhich of themhe intended to leave his property. bThey came before Rabbi Bena’afor guidance, and bhe said tothe sons: bGo strike your father’s grave, until he rises and reveals to you to which of you he lefthis property. bThey all went,but bthatone bwho was his son did not go.Rabbi Bena’a bsaid to them: All ofthe bproperty belongs to thisson who did not go. The other brothers were angry. bThey went and slandered [ iakhlu kuretza /i]Rabbi Bena’a in bthe king’s house. They said: There is one man among the Jews who removes money from people without witnesses and without anyevidence. The king’s guards bbroughtRabbi Bena’a band imprisoned him. /b, bThe wife ofRabbi Bena’a bwentand bsaid tothe guards: bI had one servant. They cut off his head, and skinned him and ate his flesh, and they fill him with water andgive their bfriends to drink from him, and they have not paid mehis bvalue nor have they rented him. /b, bThey did not know what she was saying to them. They said: Let us bring the wiseman bof the Jews, and let him saywhat she meant. bThey called Rabbi Bena’a,and bhe said to them: She spoke to you of a water skin [ izarnuka /i].In other words, she was referring to a goat she owned that was slaughtered, its meat eaten, and its skin made into a water skin that could be filled with drinking water. bThey said: Sincehe is bso wise, lethim bsit at the gatewhere the judges congregate band render judgment. /b,Rabbi Bena’a bsaw that it was written upon the gate [ ibe’abbula /i]: Any judge who is summoned to judgment is not considered a judge,as judges must be above reproach. bHe said to them: If that is so,then if ba person comes from elsewhere /b |
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48. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
| 91b. הנה הוא זורה את גורן השעורים,רבי אבהו אמר מהכא (בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו',ורבנן אמרי מהכא (בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו',רב אמר מהכא (בראשית לב, לב) ויזרח לו השמש,אמר ר' עקיבא שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה,אמר ר' יצחק שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי כד יהיב דעתיה למיהדר קפצה ליה ארעא מיד ויפגע במקום,כד צלי בעי למיהדר אמר הקב"ה צדיק זה בא לבית מלוני ויפטר בלא לינה מיד בא השמש,כתיב (בראשית כח, יא) ויקח מאבני המקום וכתיב ויקח את האבן אמר רבי יצחק מלמד שנתקבצו כל אותן אבנים למקום אחד וכל אחת ואחת אומרת עלי יניח צדיק זה ראשו תנא וכולן נבלעו באחד,(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה,וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו,תנא עולין ומסתכלין בדיוקנו של מעלה ויורדין ומסתכלין בדיוקנו של מטה בעו לסכוניה מיד (בראשית כח, יג) והנה ה' נצב עליו אמר רבי שמעון בן לקיש אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו,(בראשית כח, יג) הארץ אשר אתה שוכב עליה וגו' מאי רבותיה אמר רבי יצחק מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו,(בראשית כח, א) ויאמר שלחני כי עלה השחר אמר לו גנב אתה או קוביוסטוס אתה שמתיירא מן השחר אמר לו מלאך אני ומיום שנבראתי לא הגיע זמני לומר שירה עד עכשיו,מסייע ליה לרב חננאל אמר רב דאמר רב חננאל אמר רב שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות,מיתיבי חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה פעם אחת בשבת ואמרי לה פעם אחת בחודש ואמרי לה פעם אחת בשנה ואמרי לה פעם אחת בשבוע ואמרי לה פעם אחת ביובל ואמרי לה פעם אחת בעולם,וישראל מזכירין את השם אחר שתי תיבות שנאמר (דברים ו, ד) שמע ישראל ה' וגו' ומלאכי השרת אין מזכירין את השם אלא לאחר ג' תיבות כדכתיב (ישעיהו ו, ג) קדוש קדוש קדוש ה' צבאות,ואין מה"ש אומרים שירה למעלה עד שיאמרו ישראל למטה שנאמר (איוב לח, ז) ברן יחד כוכבי בקר והדר ויריעו כל בני אלהים,אלא אחת אומרת קדוש ואחת אומרת קדוש קדוש ואחת אומרת קדוש קדוש קדוש ה' צבאות והאיכא ברוך | 91b. “And now is there not Boaz our kinsman, whose maidens you were with? bBehold, he winnows barley tonight in the threshing floor /b…and it shall be, when he lies down, that you shall mark the place where he shall lie” (Ruth 3:2–3). This teaches that the reason Boaz did not return home from the threshing floor was that a Torah scholar should not go out alone at night., bRabbi Abbahu saidthat the source is bfrom here: “And Abraham rose early in the morning, and saddledhis donkey, and took two of his young men with him and Isaac his son; and he split the wood for the burnt offering, and rose up, and went to the place that God had told him” (Genesis 22:3). The fact that Abraham waited until morning and did not set off at night, even though others were traveling with him, indicates that a Torah scholar should not go out at night at all, and certainly not alone., bAnd the Rabbis saythat the source is bfrom here,the verse that describes when Jacob sent Joseph to his brothers: “And he said to him: bGo now, see whether it is well with you brothers and wellwith the flock; and bring me back word. So he sent him out of the valley of Hebron, and he came to Shechem” (Genesis 37:14). The verse indicates that Jacob sent Joseph at a time when he could see his brothers, i.e., during the day. This shows that a Torah scholar should not go out alone at night., bRav saidthat the source is bfrom here: “And the sun rose for himas he passed over Peniel, and he limped upon his thigh” (Genesis 32:32). This indicates that Jacob remained where he was all night and left in the morning, because a Torah scholar should not go out alone at night.,The Gemara cites an incident involving the final verse cited above. bRabbi Akiva says: I askedthe following question of bRabban Gamliel and Rabbi Yehoshua in the meat market [ ibe’itliz /i] ofthe town bEmmaus, where they went to purchase an animal for thewedding bfeast of Rabban Gamliel’s son: It is writtenin the verse: b“And the sun shone for himwhen he passed Peniel, and he limped upon his thigh” (Genesis 32:32). bBut did the sun shine only for him? Didn’t it shine for the entire world? /b, bRabbi Yitzḥak says:The verse means that bthe sun, which setearly exclusively bfor him,also bshoneearly exclusively bfor himin order to rectify the disparity created by the premature sunset. The Gemara explains when the sun set early for him: bAs it is written: “And Jacob went out from Beersheba and went toward Haran”(Genesis 28:10). bAnd it is writtenthereafter: b“And he encountered the place,and he slept there, because the sun had set” (Genesis 28:11). bWhenJacob barrived at Haran, he said:Is it bpossiblethat bI passed a place where my fathers prayed and I did not praythere? bWhen he set his mind to return, the land contracted for him. Immediatelythe verse states: b“And he encountered the place,”indicating that he arrived there miraculously., bWhen hehad finished bprayingand bhe wanted to returnto Haran, bthe Holy One, Blessed be He, said: This righteous man came to my lodging place and he will depart without remaining overnight? Immediately, the sun setbefore its proper time so that Jacob would stay overnight in that place.,The Gemara cites another exposition of Rabbi Yitzḥak to explain an apparent contradiction between two verses pertaining to this incident. bIt is written: “And he took of the stones of the place,and placed them under his head, and lay down in that place to sleep” (Genesis 28:11). bAnd it is written:“And Jacob rose up early in the morning, band he took the stonethat he had placed under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:18). The first verse indicates that Jacob took several stones, whereas the latter verse indicates that he took only one stone. bRabbi Yitzḥak says:This bteaches that all those stones gathered to one place and each one said:Let bthis righteous man place his head upon me.And it was btaught: And all of them were absorbed into onelarge rock.,The Gemara expounds other verses pertaining to the same incident. The verse states: b“And he dreamed, and behold a ladder set up on the earth,and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). It was btaught: How wide was the ladder?It was beight thousand parasangs [ iparsaot /i], as it is written: “And behold the angels of God ascending and descending on it.”The word b“ascending [ iolim /i],”written in plural, indicates that there were btwoangels ascending simultaneously. Likewise, the term b“and descending [ iveyordim /i],”also in the plural, indicates that btwoangels were descending simultaneously. bAnd when they met one another they werea total of bfourin one place, so the ladder must have been wide enough to accommodate four angels., bAnd it is writtenin a verse bwith regard to an angel: “His body was like Tarshish”(Daniel 10:6). bAndit bis learnedas a tradition bthatthe city of bTarshish was two thousand parasangs.Consequently, in order to accommodate four angels, the ladder must have been eight thousands parasangs wide.,It was btaughtthat the angels were bascending and gazing at the image of [ ibidyokeno /i]Jacob babove,engraved on the Throne of Glory, band descending and gazing at his image below.The angels subsequently became jealous of Jacob, and bwanted to endangerhis life. bImmediatelyJacob received divine protection, as the verse states: b“And behold, the Lord stood over him”(Genesis 28:13). bRabbi Shimon ben Lakish says: Were it not writtenin a bverse it would be impossible to utter it,in deference to God, since it describes God as standing over Jacob to protect him from the angels blike a man who wavesa fan bover his sonto cool him down.,The Gemara explains another verse from Jacob’s dream. “And behold, the Lord stood over him and said: I am the Lord, the God of Abraham your father and the God of Isaac. bThe land upon which you lie,to you will I give it, and to your seed” (Genesis 28:13). The Gemara asks: bWhat is the greatnessof this promise, i.e., why is it expressed in this way despite the fact that in a literal sense Jacob was lying on a very small amount of land? bRabbi Yitzḥak says:This bteaches that the Holy One, Blessed be He, foldedup bthe entirety of Eretz Yisrael and placed it under Jacob, our patriarch, so that it would be easy for his children to conquer. /b,The Gemara returns to the verses that describe Jacob wrestling with the angel. b“And he said: Let me go, for the dawn has risen.And he said: I will not let you go until you bless me” (Genesis 32:27). Jacob bsaid tothe angel: bAre you a thief, or are you a gambler [ ikuveyustus /i], who is afraid of dawn?The angel bsaid to him: I am an angel, and from the day I was created my time to recite a songbefore God bhas not arrived, until now.Now I must ascend so that I can sing songs of praise to God.,The Gemara comments: This bsupportsthe opinion bof Rav Ḥaelwhen he related what bRav said. As Rav Ḥael saidthat bRav said: Three groups of ministering angels recite a song every dayfrom the verse “Holy, holy, holy is the Lord”; bone says: “Holy,” andanother bone says: “Holy,” andanother bone says: “Holy is the Lord of hosts;the whole earth is full of His glory” (Isaiah 6:3).,The Gemara braises an objectionfrom the following ibaraita /i: bThe Jewish people are more dear to the Holy One, Blessed be He, than the ministering angels, as the Jewish peoplemay brecite a songof praise to God bat any time, but ministering angels recite a songof praise bonly one time per day. And some saythat the ministering angels recite a song of praise bone time per week. And some saythat they recite a song of praise bone time per month. And some saythat they recite a song of praise bone time per year. And some saythat they recite a song of praise bone time inevery bseven years. And some saythat they recite a song of praise bone time per Jubilee. And some saythat they recite a song of praise bone time inthe entire history of bthe world. /b, bAndfurthermore, bthe Jewish people mention the nameof God bafter two words, as it is stated: “Hear, Israel: The Lordour God, the Lord is one” (Deuteronomy 6:4). bBut the ministering angels mention the nameof God bonly after three words, as it is written:“And one called unto another, and said: b“Holy, holy, holy is the Lord of hosts;the whole earth is full of His glory” (Isaiah 6:3)., bAnd the ministering angels do not recitetheir bsong above until the Jewish people recitetheir song bbelow,on earth, bas it is stated: “When the morning stars sang together”(Job 38:7), referring to the Jewish people, who are compared to stars; bandonly bthendoes the verse state: b“And all the sons of God shouted for joy,”which is a reference to the angels. This ibaraitateaches that the angels mention the name of God only after three words, i.e., after saying the word “holy” three times, whereas according to what Rav Ḥael stated that Rav said, the third group of angels says the word “holy” once and then immediately mentions the name of God.,The Gemara emends Rav Ḥael’s statement citing Rav: bRather,Rav said that bonegroup of ministering angels bsays: “Holy,” andanother bone says: “Holy, holy,” andanother bone says: “Holy, holy, holy is the Lord of hosts.”The Gemara challenges the statement of the ibaraitathat the angels mention the name of God only after three words: bBut there isthe verse: “Then a spirit lifted me up, and I heard behind me the voice of a great rushing: bBlessed bethe glory of the Lord from His place” (Ezekiel 3:12). In this praise, “Blessed be the glory of the Lord,” the word “Lord” appears as the third Hebrew word, apparently uttered by the ministering angels. |
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49. Babylonian Talmud, Moed Qatan, None (3rd cent. CE - 6th cent. CE)
| 15b. דמות דיוקני נתתי בהן ובעונותיהם הפכתיה כפו מטותיהן עליה מנודה ומצורע מה הן בכפיית המטה תיקו,אבל אסור בעשיית מלאכה דכתיב (עמוס ח, י) והפכתי חגיכם לאבל מה חג אסור במלאכה אף אבל אסור במלאכה,מנודה מהו בעשיית מלאכה אמר רב יוסף ת"ש כשאמרו אסור בעשיית מלאכה לא אמרו אלא ביום אבל בלילה מותר וכן אתה מוצא במנודה ובאבל מאי לאו אכולהו לא אשארא,ת"ש מנודה שונה ושונין לו נשכר ונשכרין לו שמע מינה מצורע מהו בעשיית מלאכה תיקו,אבל אסור ברחיצה דכתיב (שמואל ב יד, ב) ואל תסוכי שמן ורחיצה בכלל סיכה,מנודה מהו ברחיצה אמר רב יוסף ת"ש כשאמרו אסור ברחיצה לא אמרו אלא כל גופו אבל פניו ידיו ורגליו מותר וכן אתה מוצא במנודה ובאבל מאי לאו אכולהו לא אשארא מצורע מהו ברחיצה תיקו,אבל אסור בנעילת הסנדל מדקאמר ליה רחמנא ליחזקאל (יחזקאל כד, יז) ונעליך תשים ברגליך מכלל דכולי עלמא אסור,מנודה מהו בנעילת הסנדל אמר רב יוסף תא שמע כשאמרו אסור בנעילת הסנדל לא אמרו אלא בעיר אבל בדרך מותר הא כיצד יצא לדרך נועל נכנס לעיר חולץ וכן אתה מוצא במנודה ובאבל מאי לאו אכולהו לא אשארא,מצורע מהו בנעילת הסנדל תיקו,אבל אסור בתשמיש המטה דכתיב (שמואל ב יב, כד) וינחם דוד את בת שבע אשתו ויבא אליה מכלל דמעיקרא אסור,מנודה מהו בתשמיש המטה אמר רב יוסף ת"ש כל אותן שנים שהיו ישראל במדבר מנודין היו ושימשו מטותיהן א"ל אביי ודלמא מנודה לשמים שאני דקיל,קיל והא אמרת חמיר ספוקי מספקא ליה זיל הכא קמדחי ליה וזיל הכא קמדחי ליה,מצורע מהו בתשמיש המטה ת"ש דתניא (ויקרא יד, ח) וישב מחוץ לאהלו שיהא כמנודה וכאבל ואסור בתשמיש המטה ואין אהלו אלא אשתו שנא' (דברים ה, ל) לך אמור להם שובו לכם לאהליכם שמע מינה,וניפשוט נמי למנודה אמר רב הונא בריה דרב פנחס משמיה דרב יוסף מי קתני שאסור שיהא כמנודה וכאבל במילי אחרנייתא ואסור נמי בתשמיש המטה,אבל אינו משלח קרבנותיו דתניא ר"ש אומר שלמים בזמן שהוא שלם ולא בזמן שהוא אונן,מנודה מהו שישלח קרבנותיו אמר רב יוסף ת"ש כל אותן שנים שהיו ישראל במדבר מנודין היו ושלחו קרבנותיהן א"ל אביי ודלמא מנודה לשמים שאני דקיל,קיל והאמרת חמיר ספוקי מספקא ליה ומדחי ליה,מצורע מהו שישלח קרבנותיו ת"ש דתניא (יחזקאל מד, כו) ואחרי טהרתו אחר פרישתו מן המת שבעת ימים יספרו לו אלו ז' ימי ספירו (יחזקאל מד, כז) וביום באו אל הקודש אל החצר הפנימית לשרת בקודש יקריב חטאתו | 15b. God stated: bI have placed the likeness of My image [ ideyokan /i] withinhumans, as they were created in My image, band owing to their sins I have overturned it,as when this person died the Divine image in him was removed. Therefore, you must also boverturn your beds on account of this.The Gemara asks: bWhatis the ihalakhagoverning bone who was ostracized or a leper,with regard to boverturning the bed?The Gemara has no answer, and the question bshall standunresolved.,§ The Gemara proceeds to the next topic: bA mourner is prohibited from performing work, as it is written: “And I will turn your Festivals into mourning”(Amos 8:10). The Gemara infers: bJust as a Festivalis a time when it is bprohibited to work, so too, a mourner is prohibited from performing work. /b,The Gemara asks: bWhat isthe ihalakhaconcerning bone who was ostracizedwith regard to bthe performance of work? Rav Yosef said: Comeand bhearthat which is taught in the following ibaraita /i: bWhenthe Sages bsaid that the performance of work is prohibitedon a communal fast due to lack of rain, bthey meant onlythat work is prohibited bduring the dayof the fast, bbut during the nightof the fast bit is permitted. And you find a similar ihalakha bwith regard to a personwho was bostracized andwith regard to ba mourner. What, is it not with regard to allof the prohibitions stated that the ibaraitasays that they apply to one who was ostracized as well, including the prohibition to engage in work? The Gemara rejects this argument: bNo,this bis referring to the restof the prohibitions, but not to work.,The Gemara offers a different proof: bComeand bhear that whichwas taught in the following ibaraita /i: bOne who is ostracized may teach Torahto others, bandothers bmay teach himTorah. Similarly, bhe may be hiredfor work by others, bandothers bmay be hired by him.The Gemara concludes: bLearn from herethat it is permitted for one who is ostracized to engage in work. The Gemara asks: bWhat isthe ihalakhaconcerning ba leper,with regard to bthe performance of work?An answer is not found, and the question bshall standunresolved.,§ The Gemara discusses a different prohibition: bA mourner is prohibited from bathing, as it is written: “And do not anoint yourself with oil,but be as a woman that had for a long time mourned for the dead” (II Samuel 14:2). bAnd bathing is included inthe category of banointing,as both activities have a similar goal, i.e., cleanliness.,The Gemara asks: bWhat isthe ihalakhaconcerning bone who is ostracizedwith regard to bbathing? Rav Yosef said: Comeand bhear that whichwas taught in the following ibaraita /i: bWhenthe Sages bsaid that bathing is prohibitedon a communal fast, bthey meant onlythat a person may not wash bhis entire body, butwashing bhis face, his hands, and his feet is permitted. And you find a similar ihalakha bwith regard to a person who was ostracized andwith regard to ba mourner. What, is it not with regard to allthe prohibitions stated in the ibaraita /i, including the prohibition against bathing, that they apply also to one who is ostracized? The Gemara rejects this argument: bNo,this bis referring to the restof the prohibitions, but not to bathing. The Gemara asks: bWhat isthe ihalakhaconcerning ba leperwith regard to bbathing?An answer is not found, and the question bshall standunresolved.,§ The Gemara moves to the next topic: bA mourner is prohibited from wearing shoes. Since the Merciful One says toEzekiel with regard to how his mourning rites should differ from the accepted custom: b“And put your shoes upon your feet”(Ezekiel 24:17), which shows bby inference that everyoneelse, i.e., all other mourners, bis prohibitedfrom wearing shoes.,The Gemara asks: bWhat isthe ihalakhaconcerning bone who is ostracizedwith regard to bwearing shoes? Rav Yosef said: Comeand bhear that whichis taught in the following ibaraita /i: bWhenthe Sages bsaidthat bwearing shoes is prohibitedon a communal fast, bthey meant onlythat one may not wear shoes when he is walking about bin the city, butif he set out to travel bon the road,wearing shoes bis permitted. How so?When bhe sets out on the road, he may put onhis shoes. But as soon as bhe enters the cityonce again, bhe must take offhis shoes and continue barefoot. bAnd you find a similar ihalakha bwith regard to a personwho was bostracized andwith regard to ba mourner. What, is it not with regard to allof the prohibitions stated in the ibaraita /i, including the prohibition against wearing shoes, that they apply also to one who was ostracized? The Gemara rejects this argument: bNo,this bis referring to the restof the prohibitions, but not to wearing shoes.,The Gemara asks: bWhat isthe ihalakhaconcerning ba leperwith regard to bwearing shoes?No answer is found, and the question bshall standunresolved.,§ The Gemara considers another issue: bA mourner is prohibited from engaging in sexual relations, as it is written: “And David comforted Bath-Sheba his wife, and went into her,and lay with her” (II Samuel 12:24), after their son had died. This proves bby inference that initially,during the period of mourning, sexual relations bwere forbidden. /b,The Gemara asks: bWhat isthe ihalakhaconcerning bone who is ostracizedwith regard to bsexual relations? Rav Yosef said: Comeand bhear that whichis taught in a ibaraita /i: bAll those years that the Jewish people were in the wilderness they were ostracized, andyet bthey engaged in sexual relations,as there were children born to them during that period. It follows that it is permitted for one who is ostracized to engage in sexual relations. bAbaye said to him: Perhaps one who is ostracized by Heaven is different,as bthat is less seriousthan being ostracized by an earthly court.,The Gemara asks in astonishment: Is it bless serious? But didn’t you,Abaye, bsayelsewhere that a decree of ostracism imposed by Heaven is bmore seriousthan one issued by an earthly court? For this reason, Abaye rejected several proofs of Rav Yosef from the previously cited ibaraita /i. The Gemara answers: Abaye bis uncertainwhether a decree of ostracism imposed by Heaven is more or less serious than one imposed by an earthly court. Therefore, when bhe goes in thisdirection bhe rejectsthe argument, bandwhen bhe goes in thatdirection bhe rejectsthe argument. Abaye asserts that since the issue is in doubt, no proof can be derived from ostracism issued by Heaven.,The Gemara continues: bWhat isthe ihalakhaconcerning ba leperwith regard to bsexual relations? Comeand bheara proof, bas it is taughtin a ibaraita /i: The verse concerning a leper states: b“But he shall remain outside his tentseven days” (Leviticus 14:8), from which it is derived bthata leper bshould be like one who is ostracized and like a mourner, and he is prohibitedfrom engaging bin sexual relations.How is this derived? The bonlymeaning of the term b“his tent”is bhis wife, as is statedafter the giving of the Torah: b“Go say to them, return again to your tents”(Deuteronomy 5:27). This statement rendered it permitted for the men to once again engage in sexual relations with their wives after they had previously been prohibited to do so in anticipation of the giving of the Torah, as expressed in the verse: “Come not near a woman” (Exodus 19:15). The Gemara concludes: Indeed, blearn from thisthat it is prohibited for a leper to engage in sexual relations.,The Gemara asks: If this is the case, then bcan wealso bresolvethe question raised above with regard to bone who is ostracized,by saying that it is prohibited for such a person to engage in sexual relations? bRav Huna, son of Rav Pineḥas, said in the name of Rav Yosef: Is it taughtthat a leper bis prohibitedfrom engaging in sexual relations like one who is ostracized? bIt statesonly that bhe should betreated blike one who is ostracized and like a mourner,i.e., he should be like them bwith regard to other things, and in addition he is prohibitedfrom engaging in bsexual relations.Therefore, no proof can be derived from here with regard to one who is ostracized that he, too, is prohibited from engaging in sexual relations.,§ The Gemara continues: bA mourner may not send his offeringsto the Temple, bas it is taughtin a ibaraita /i: bRabbi Shimon says: A peace /b-offering b[ ishelamim /i]is given this name also to teach us that one may sacrifice it only bat a time when he is whole [ ishalem /i]and his mind is settled, bbut not at a time when he is an acute mourner,i.e., on the first day of his bereavement, when he is distressed.,The Gemara asks: bWhat isthe ihalakhaconcerning bone who is ostracizedwith regard to bsending his offeringsto the Temple? bRav Yosef said: Comeand bheara proof from that which is taught in a ibaraita /i: bAll those years that the Jewish people were in the wilderness they were ostracized, andyet bthey sent their offerings. Abaye said to him: Perhaps one who is ostracized by Heaven is different, as that is less seriousthan being ostracized by an earthly court.,The Gemara asks in astonishment: Is it bless serious? But certainly you,Abaye, bsaidelsewhere that being ostracized by Heaven is bmore seriousthan being ostracized by an earthly court. The Gemara offers a resolution: Abaye bis uncertainwhether being ostracized by Heaven is more or less serious than being ostracized by an earthly court, and therefore bhe rejectsRav Yosef’s arguments in both directions.,The Gemara asks: bWhat isthe ihalakhawith regard to ba leper sending his offeringsto the Temple? The Gemara answers: bComeand bheara proof, bas it is taughtin a ibaraitawith regard to a priest who became ritually impure: “And after he is purified, they shall count for him seven days” (Ezekiel 44:26). The verse should be understood as follows: b“And after he is purified”; after he has separated fromhis bdeceasedrelative. b“They shall count for him seven days”; these are the seven days of his countingbefore he may purify himself. b“And on the day that he goes into the Sanctuary, into the inner court, to minister in the Sanctuary, he shall sacrifice his sin /b-offering, says the Lord God” (Ezekiel 44:27); |
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50. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE)
| 54a. ואיש תבונה ידלנה מים עמוקים עצה בלב איש זה עולא ואיש תבונה ידלנה זה רבה בר בר חנה ואינהו כמאן סברוה כי הא דאמר ר' בנימן בר יפת אמר רבי יוחנן מברכין על האור בין במוצאי שבת בין במוצאי יום הכפורים וכן עמא דבר,מיתיבי אין מברכין על האור אלא במוצאי שבת הואיל ותחילת ברייתו הוא וכיון שרואה מברך מיד רבי יהודה אומר סודרן על הכוס ואמר רבי יוחנן הלכה כרבי יהודה,לא קשיא כאן באור ששבת כאן באור היוצא מן העצים ומן האבנים,תני חדא אור היוצא מן העצים ומן האבנים מברכין עליו ותני חדא אין מברכין עליו לא קשיא כאן במוצאי שבת כאן במוצאי יום הכפורים,רבי מפזרן רבי חייא מכנסן אמר רבי יצחק בר אבדימי אע"פ שרבי מפזרן חוזר וסודרן על הכוס כדי להוציא בניו ובני ביתו,ואור במוצאי שבת איברי והא תניא עשרה דברים נבראו בערב שבת בין השמשות אלו הן באר והמן וקשת כתב ומכתב והלוחות וקברו של משה ומערה שעמד בו משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים,רבי נחמיה אומר משום אביו אף האור והפרד ר' יאשיה אומר משום אביו אף האיל והשמיר רבי יהודה אומר אף הצבת הוא היה אומר צבתא בצבתא מתעבדא וצבתא קמייתא מאן עבד הא לאי בריה בידי שמים היא אמר ליה אפשר יעשנה בדפוס ויקבענה כיון הא לאי בריה בידי אדם היא,לא קשיא הא באור דידן הא באור דגיהנם אור דידן במוצאי שבת אור דגיהנם בערב שבת ואור דגיהנם בערב שבת איברי והא תניא *שבעה דברים נבראו קודם שנברא העולם ואלו הן תורה ותשובה וגן עדן וגיהנם וכסא הכבוד ובית המקדש ושמו של משיח,תורה דכתיב (משלי ח, כב) ה' קנני ראשית דרכו תשובה דכתיב (תהלים צ, ב) בטרם הרים יולדו וכתיב (תהלים צ, ג) תשב אנוש עד דכא ותאמר שובו בני אדם,גן עדן דכתיב (בראשית ב, ח) ויטע ה' אלהים גן בעדן מקדם גיהנם דכתיב (ישעיהו ל, לג) כי ערוך מאתמול תפתה,כסא הכבוד ובית המקדש דכתיב (ירמיהו יז, יב) כסא כבוד מרום מראשון מקום מקדשנו שמו של משיח דכתיב (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו,אמרי חללה הוא דנברא קודם שנברא העולם ואור דידיה בערב שבת,ואור דידיה בערב שבת איברי והתניא רבי יוסי אומר אור שברא הקב"ה בשני בשבת אין לו כבייה לעולם שנאמר (ישעיהו סו, כד) ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה ואמר רבי בנאה בריה דרבי עולא מפני מה לא נאמר כי טוב בשני בשבת מפני שנברא בו אור של גיהנם ואמר רבי אלעזר אע"פ שלא נאמר בו כי טוב חזר וכללו בששי שנאמר (בראשית א, לא) וירא אלהים את כל אשר עשה והנה טוב מאד,אלא חללה קודם שנברא העולם ואור דידיה בשני בשבת ואור דידן במחשבה עלה ליבראות בערב שבת ולא נברא עד מוצאי שבת דתניא ר' יוסי אומר שני דברים עלו במחשבה ליבראות בערב שבת ולא נבראו עד מוצאי שבת ובמוצאי שבת נתן הקב"ה דיעה באדם הראשון מעין דוגמא של מעלה והביא שני אבנים וטחנן זו בזו ויצא מהן אור והביא שתי בהמות והרכיב זו בזו ויצא מהן פרד רבן שמעון בן גמליאל אומר פרד בימי ענה היה שנאמר (בראשית לו, כד) הוא ענה אשר מצא את הימים במדבר,דורשי חמורות היו אומרים ענה פסול היה לפיכך הביא פסול לעולם שנאמר (בראשית לו, כ) אלה בני שעיר החורי וכתיב אלה בני צבעון ואיה וענה אלא מלמד שבא צבעון על אמו והוליד ממנה ענה,ודילמא תרי ענה הוו אמר רבא אמינא מילתא דשבור מלכא לא אמרה ומנו שמואל איכא דאמרי אמר ר"פ אמינא מילתא דשבור מלכא לא אמרה ומנו רבא אמר קרא הוא ענה הוא ענה דמעיקרא,תנו רבנן עשרה דברים נבראו בערב שבת בין השמשות ואלו הן באר ומן וקשת הכתב והמכתב והלוחות קברו של משה ומערה שעמד בה משה ואליהו פתיחת פי האתון ופתיחת פי הארץ לבלוע את הרשעים ויש אומרים אף מקלו של אהרן שקדיה ופרחיה ויש אומרים אף המזיקין ויש אומרים אף | 54a. bbut a man of understanding will draw it out”(Proverbs 20:5). bCounsel in the heart of man is like deep water; that isa reference to bUlla,who had a thought but did not articulate it. bBut a man of understanding will draw it out; that isa reference to bRabba bar bar Ḥana,who understood the allusion even though it was not articulated. The Gemara asks: bAnd in accordance with whoseopinion bdoUlla and Rabba bar bar Ḥana bhold,leading them to reject Rabbi Abba’s statement of Rabbi Yoḥa’s opinion? The Gemara answers: They hold bin accordance with thatwhich bRabbi Binyamin bar Yefet saidthat bRabbi Yoḥa said: One recites the blessing over fire both at the conclusion of Shabbat and at the conclusion of Yom Kippur. And that ishow bthe people act. /b,The Gemara braises an objectionfrom that which was previously taught: bOne recites a blessing over fire only at the conclusion of Shabbatand not at the conclusion of Festivals or Yom Kippur, bsincethe conclusion of Shabbat bisthe time of bits original creation.And once bhe sees it, he recites the blessing immediately. Rabbi Yehuda says:One does not recite the blessing immediately; rather, he waits and barrangesand recites the blessings over fire and spices bover the cupof wine that accompanies the recitation of havdala. bAnd Rabbi Yoḥa said: The ihalakhais in accordance withthe opinion of bRabbi Yehuda.How does Rabbi Yoḥa explain the baraita?,The Gemara answers: This is bnot difficult. Here,where Rabbi Yoḥa said that one recites the blessing at the conclusion of Yom Kippur, it is referring to bfire that restedon Yom Kippur, i.e., fire for which no prohibition was involved in its kindling, either because it was kindled before Yom Kippur or because it was kindled in a permitted manner, e.g., for a dangerously ill person. bThere,where Rabbi Yoḥa said that the blessing is recited only at the conclusion of Shabbat, it is referring to fire bgenerated from wood and from stonesafter Shabbat, similar to the primordial fire, which was created at the conclusion of Shabbat.,It was btaughtin bone ibaraita /i: With regard to bfire generated from wood and stones, one recites a blessing over it; andit was btaughtin boneother ibaraita /i: bOne does not recite a blessing over it.This apparent contradiction is bnot difficult. Here,where the ibaraitastates that one recites a blessing, it is referring bto the conclusion of Shabbat. There,where the ibaraitastates that one does not recite a blessing, it is referring bto the conclusion of Yom Kippur. /b, bRabbiYehuda HaNasi would bdistributethe blessings over the fire and the spices, reciting each when the opportunity arose. bRabbi Ḥiyyawould bcollect them,reciting all the blessings at the same time in the framework of ihavdala /i. bRabbi Yitzḥak bar Avdimi said: Even though RabbiYehuda HaNasi bdistributes themand recites each blessing at his first opportunity, bhe repeatsthe blessings band arrangesand recites bthem over the cupof wine bin order to discharge the obligation of his children and the members of his household. /b,The Gemara stated that fire was originally created at the conclusion of Shabbat. The Gemara asks: bWas fire created at the conclusion of Shabbat? Wasn’tit btaughtin a ibaraita /i: bTenmiraculous bphenomena were createdin heaven bon Shabbat eve during twilight,and were revealed in the world only later? bThey were:Miriam’s bwell, and the mannathat fell in the desert, band the rainbow, writing [ iketav/b], bandthe bwriting instrument [ imikhtav /i], and the tabletsof the Ten Commandments, band the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth ofBalaam’s bdonkey, and the opening of the earth’s mouth to swallow the wickedin the incident involving Korah., bRabbi Neḥemya said in the name of his father: Even the fire and the mule,which is a product of crossbreeding, were created at that time. bRabbi Yoshiya said in the name of his father: Even the ramslaughtered by Abraham in place of Isaac, band the ishamir /iworm used to shape the stones for the altar, were created at that time. bRabbi Yehuda says: Even the tongswere created at this time. bHe would say: Tongscan be bfashionedonly bwithother btongs, but who fashioned the first tongs? Indeed,the first pair of tongs bwas fashioned at the hand of Heaven.An anonymous questioner bsaid to him: It is possible to fashiontongs bwith a mold and align itwithout the need for other tongs. bIndeed,the first tongs bwere a creation of man.In any event, fire was originally created before Shabbat, not at the conclusion of Shabbat.,The Gemara answers: This is bnot difficult. This ibaraitais referring bto our fire, and that ibaraitais referring bto the fireof bGehenna.The Gemara explains: bOur firewas created bat the conclusion of Shabbat,but bthe fire of Gehenna was created on Shabbat eve.The Gemara proceeds to ask: bWas the fire of Gehenna created on Shabbat eve? Wasn’tit btaughtin a ibaraita /i: bSeven phenomena were created before the world was created, and they are: Torah, and repentance, and the Garden of Eden, and Gehenna, and the Throne of Glory, and the Temple, and the name of Messiah. /b,The Gemara provides sources for the notion that each of these phenomena was created before the world was. bTorahwas created before the world was created, bas it is written: “The Lord made me as the beginning of His way,the first of His works of old” (Proverbs 8:22), which, based on the subsequent verses, is referring to the Torah. bRepentancewas created before the world was created, bas it is written: “Before the mountains were brought forth,or ever You had formed the earth and the world, even from everlasting to everlasting, You are God,” band it is writtenimmediately afterward: b“You return man to contrition; and You say: Repent, children of man”(Psalms 90:2–3)., bThe Garden of Edenwas created before the world was created, bas it is written: “And God planted the Garden of Eden in the east [ imikedem /i]”(Genesis 2:8). The term: In the east [ imikedem /i] is interpreted in the sense of: Before [ imikodem /i], i.e., before the world was created. bGehennawas created before the world was created, bas it is written: “For its hearth is ordained of old”(Isaiah 30:33). The hearth, i.e., Gehenna, was created before the world was created., bThe Throne of Glory and the Templewere created before the world was created, bas it is written: “Your Throne of Glory on high from the beginning, in the place of our Sanctuary”(Jeremiah 17:12). bThe name of Messiahwas created before the world was created, bas it is writtenin the chapter discussing the Messiah: b“May his name endure forever; his name existed before the sun”(Psalms 72:17). The name of Messiah already existed before the creation of the sun and the rest of the world. This ibaraitastates that Gehenna was created before the world was created and not during twilight before the first Shabbat., bThey sayin answer: The bvoidof Gehenna bwas created before the world, but its fire was created on Shabbat eve. /b,The Gemara asks: bAnd was its fire created on Shabbat eve? Wasn’tit btaughtin a ibaraitathat bRabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished;and they shall be an abhorrence to all flesh” (Isaiah 66:24)? bAnd Rabbi Bana’a, sonof bRabbi Ulla, said: Why doesn’t the verse state: That it was good,at the end of the bsecond day of the weekof Creation, as it does on the other days? It is bbecause onthat day bthe fire of Gehenna was created. And Rabbi Elazar saidthat beven though: That it was good, was not stated with regard tothe creations of the second day, bHe later included iton the bsixth day, as it is stated: “And God saw all that He had done and behold, it was very good”(Genesis 1:31)., bRather, the voidof Gehenna was created bbefore the world was created, and its firewas created only bon the second day of the week. Andthe thought barosein God’s bmind to create our fire on Shabbat eve;however, bit was notactually bcreated until the conclusion of Shabbat, as it was taughtin a ibaraitathat bRabbi Yosei says:The thoughts of btwo phenomena arose inGod’s bmind on Shabbat eve, but were notactually bcreated until the conclusion of Shabbat. At the conclusion of Shabbat, the Holy One, Blessed be He, granted Adam, the firstman, creative bknowledge similar to divineknowledge, band he brought two rocks and rubbed them against each other, andthe first bfire emerged from them. Adamalso bbrought two animals,a female horse and a male donkey, band mated them with each other, andthe resultant offspring that bemerged from themwas ba mule. Rabban Shimon ben Gamlieldisagrees and bsaysthat the first bmule was in the days of Anah, as it is stated:“And these are the children of Zibeon: Aiah and Anah; bthis is Anah who found the mules in the wilderness,as he fed the donkeys of Zibeon his father” (Genesis 36:24)., bThe interpretersof Torah bsymbolism [ iḥamurot /i] would say: Anah wasthe product of an incestuous relationship, and as a result he was spiritually bunfitto produce offspring. bTherefore,he bbroughtan example of bunfitness,i.e., an animal physically unfit to produce offspring, binto the world, as it is stated: “These are the sons of Seir the Horite,the inhabitants of the land: Lotan, and Shoval, and Zibeon, and Anah” (Genesis 36:20). bAnd it isalso bstated: “And these are the sons of Zibeon: Aiah and Anah”(Genesis 36:24). One verse describes both Anah and Zibeon as sons of Seir, meaning that they are brothers, while the other verse describes Anah as Zibeon’s son. bRather, this teaches that Zibeon cohabited with his mother,the wife of Seir, band fathered Anah from her.He is called Seir’s son although in fact he was the offspring of Seir’s son and Seir’s wife.,The Gemara asks: bAnd perhaps there were twopeople named bAnah,one the son of Zibeon and the other the son of Seir? bRava said: I will state a matterthat even bKing Shapur did not state. And who isthis King Shapur? This cannot be a reference to Shapur, king of Persia; rather, it must be an epithet for someone else. He is bShmuel,whose legal rulings were accepted by the public like the edicts of a king by his subjects. bSome saya different version, that it was bRav Pappawho bsaid: I will state a matterthat even bKing Shapur did not state. And who is hethat Rav Pappa is referring to by the epithet King Shapur? He is bRava. The verse said: “This is Anahwho found the mules,” indicating that bhe isthe same bAnahmentioned binitiallyin the earlier verse., bThe Sages taught: Ten phenomena were created on Shabbat eve during twilight, and they were:Miriam’s bwell, and manna, andthe brainbow, writing, and the writing instrument, and the tablets, the grave of Moses, and the cave in which Moses and Elijah stood, the opening of the mouth ofBalaam’s bdonkey, and the opening of the mouth of the earth to swallow the wickedin the time of Korah. bAnd some saythat beven Aaron’s staffwas created then with bits almonds and its blossoms. Some saythat beven the demonswere created at this time. bAnd some saythat beven /b |
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51. Origen, Against Celsus, 2.55, 4.51, 5.55, 6.63, 7.62, 7.68, 8.12, 8.17-8.18 (3rd cent. CE - 3rd cent. CE)
| 2.55. The Jew continues his address to those of his countrymen who are converts, as follows: Come now, let us grant to you that the prediction was actually uttered. Yet how many others are there who practise such juggling tricks, in order to deceive their simple hearers, and who make gain by their deception?- as was the case, they say, with Zamolxis in Scythia, the slave of Pythagoras; and with Pythagoras himself in Italy; and with Rhampsinitus in Egypt (the latter of whom, they say, played at dice with Demeter in Hades, and returned to the upper world with a golden napkin which he had received from her as a gift); and also with Orpheus among the Odrysians, and Protesilaus in Thessaly, and Hercules at Cape T narus, and Theseus. But the question is, whether any one who was really dead ever rose with a veritable body. Or do you imagine the statements of others not only to be myths, but to have the appearance of such, while you have discovered a becoming and credible termination to your drama in the voice from the cross, when he breathed his last, and in the earthquake and the darkness? That while alive he was of no assistance to himself, but that when dead he rose again, and showed the marks of his punishment, and how his hands were pierced with nails: who beheld this? A half-frantic woman, as you state, and some other one, perhaps, of those who were engaged in the same system of delusion, who had either dreamed so, owing to a peculiar state of mind, or under the influence of a wandering imagination had formed to himself an appearance according to his own wishes, which has been the case with numberless individuals; or, which is most probable, one who desired to impress others with this portent, and by such a falsehood to furnish an occasion to impostors like himself. Now, since it is a Jew who makes these statements, we shall conduct the defense of our Jesus as if we were replying to a Jew, still continuing the comparison derived from the accounts regarding Moses, and saying to him: How many others are there who practise similar juggling tricks to those of Moses, in order to deceive their silly hearers, and who make gain by their deception? Now this objection would be more appropriate in the mouth of one who did not believe in Moses (as we might quote the instances of Zamolxis and Pythagoras, who were engaged in such juggling tricks) than in that of a Jew, who is not very learned in the histories of the Greeks. An Egyptian, moreover, who did not believe the miracles of Moses, might credibly adduce the instance of Rhampsinitus, saying that it was far more credible that he had descended to Hades, and had played at dice with Demeter, and that after stealing from her a golden napkin he exhibited it as a sign of his having been in Hades, and of his having returned thence, than that Moses should have recorded that he entered into the darkness, where God was, and that he alone, above all others, drew near to God. For the following is his statement: Moses alone shall come near the Lord; but the rest shall not come near. We, then, who are the disciples of Jesus, say to the Jew who urges these objections: While assailing our belief in Jesus, defend yourself, and answer the Egyptian and the Greek objectors: what will you say to those charges which you brought against our Jesus, but which also might be brought against Moses first? And if you should make a vigorous effort to defend Moses, as indeed his history does admit of a clear and powerful defense, you will unconsciously, in your support of Moses, be an unwilling assistant in establishing the greater divinity of Jesus. 4.51. Celsus appears to me to have heard that there are treatises in existence which contain allegorical explanations of the law of Moses. These however, he could not have read; for if he had he would not have said: The allegorical explanations, however, which have been devised are much more shameful and absurd than the fables themselves, inasmuch as they endeavour to unite with marvellous and altogether insensate folly things which cannot at all be made to harmonize. He seems to refer in these words to the works of Philo, or to those of still older writers, such as Aristobulus. But I conjecture that Celsus has not read their books, since it appears to me that in many passages they have so successfully hit the meaning (of the sacred writers), that even Grecian philosophers would have been captivated by their explanations; for in their writings we find not only a polished style, but exquisite thoughts and doctrines, and a rational use of what Celsus imagines to be fables in the sacred writings. I know, moreover, that Numenius the Pythagorean- a surpassingly excellent expounder of Plato, and who held a foremost place as a teacher of the doctrines of Pythagoras - in many of his works quotes from the writings of Moses and the prophets, and applies to the passages in question a not improbable allegorical meaning, as in his work called Epops, and in those which treat of Numbers and of Place. And in the third book of his dissertation on The Good, he quotes also a narrative regarding Jesus - without, however, mentioning His name - and gives it an allegorical signification, whether successfully or the reverse I may state on another occasion. He relates also the account respecting Moses, and Jannes, and Jambres. But we are not elated on account of this instance, though we express our approval of Numenius, rather than of Celsus and other Greeks, because he was willing to investigate our histories from a desire to acquire knowledge, and was (duly) affected by them as narratives which were to be allegorically understood, and which did not belong to the category of foolish compositions. 6.63. Celsus, not observing the difference between after the image of God and God's image, next asserts that the first-born of every creature is the image of God - the very word and truth, and also the very wisdom, being the image of His goodness, while man has been created after the image of God; moreover, that every man whose head is Christ is the image and glory of God - and further, not observing to which of the characteristics of humanity the expression after the image of God belongs, and that it consists in a nature which never had nor longer has the old man with his deeds, being called after the image of Him who created it, from its not possessing these qualities, - he maintains: Neither did He make man His image; for God is not such an one, nor like any other species of (visible) being. Is it possible to suppose that the element which is after the image of God should exist in the inferior part - I mean the body - of a compound being like man, because Celsus has explained that to be made after the image of God? For if that which is after the image of God be in the body only, the better part, the soul, has been deprived of that which is after His image, and this (distinction) exists in the corruptible body - an assertion which is made by none of us. But if that which is after the image of God be in both together, then God must necessarily be a compound being, and consist, as it were, of soul and body, in order that the element which is after God's image, the better part, may be in the soul; while the inferior part, and that which is according to the body, may be in the body - an assertion, again, which is made by none of us. It remains, therefore, that that which is after the image of God must be understood to be in our inner man, which is also renewed, and whose nature it is to be after the image of Him who created it, when a man becomes perfect, as our Father in heaven is perfect, and hears the command, Be holy, for I the Lord your God am holy, and learning the precept, Be followers of God, receives into his virtuous soul the traits of God's image. The body, moreover, of him who possesses such a soul is a temple of God; and in the soul God dwells, because it has been made after His image. 7.62. Let us now see what follows. Let us pass on, says he, to another point. They cannot tolerate temples, altars, or images. In this they are like the Scythians, the nomadic tribes of Libya, the Seres who worship no god, and some other of the most barbarous and impious nations in the world. That the Persians hold the same notions is shown by Herodotus in these words: 'I know that among the Persians it is considered unlawful to erect images, altars, or temples; but they charge those with folly who do so, because, as I conjecture, they do not, like the Greeks, suppose the gods to be of the nature of men.' Heraclitus also says in one place: 'Persons who address prayers to these images act like those who speak to the walls, without knowing who the gods or the heroes are.' And what wiser lesson have they to teach us than Heraclitus? He certainly plainly enough implies that it is a foolish thing for a man to offer prayers to images, while he knows not who the gods and heroes are. This is the opinion of Heraclitus; but as for them, they go further, and despise without exception all images. If they merely mean that the stone, wood, brass, or gold which has been wrought by this or that workman cannot be a god, they are ridiculous with their wisdom. For who, unless he be utterly childish in his simplicity, can take these for gods, and not for offerings consecrated to the service of the gods, or images representing them? But if we are not to regard these as representing the Divine Being, seeing that God has a different form, as the Persians concur with them in saying, then let them take care that they do not contradict themselves; for they say that God made man His own image, and that He gave him a form like to Himself. However, they will admit that these images, whether they are like or not, are made and dedicated to the honour of certain beings. But they will hold that the beings to whom they are dedicated are not gods, but demons, and that a worshipper of God ought not to worship demons. 7.68. After all that we have already said concerning Jesus, it would be a useless repetition for us to answer these words of Celsus: It is easy to convict them of worshipping not a god, not even demons, but a dead person. Leaving, then, this objection for the reason assigned, let us pass on to what follows: In the first place, I would ask why we are not to serve demons? Is it not true that all things are ordered according to God's will, and that His providence governs all things? Is not everything which happens in the universe, whether it be the work of God, of angels, of other demons, or of heroes, regulated by the law of the Most High God? Have these not had assigned them various departments of which they were severally deemed worthy? Is it not just, therefore, that he who worships God should serve those also to whom God has assigned such power? Yet it is impossible, he says, for a man to serve many masters. Observe here again how he settles at once a number of questions which require considerable research, and a profound acquaintance with what is most mysterious in the government of the universe. For we must inquire into the meaning of the statement, that all things are ordered according to God's will, and ascertain whether sins are or are not included among the things which God orders. For if God's government extends to sins not only in men, but also in demons and in any other spiritual beings who are capable of sin, it is for those who speak in this manner to see how inconvenient is the expression that all things are ordered by the will of God. For it follows from it that all sins and all their consequences are ordered by the will of God, which is a different thing from saying that they come to pass with God's permission. For if we take the word ordered in its proper signification, and say that all the results of sin were ordered, then it is evident that all things are ordered according to God's will, and that all, therefore, who do evil do not offend against His government. And the same distinction holds in regard to providence. When we say that the providence of God regulates all things, we utter a great truth if we attribute to that providence nothing but what is just and right. But if we ascribe to the providence of God all things whatsoever, however unjust they may be, then it is no longer true that the providence of God regulates all things, unless we refer directly to God's providence things which flow as results from His arrangements. Celsus maintains also, that whatever happens in the universe, whether it be the work of God, of angels, of other demons, or of heroes, is regulated by the law of the Most High God. But this also is incorrect; for we cannot say that transgressors follow the law of God when they transgress; and Scripture declares that it is not only wicked men who are transgressors, but also wicked demons and wicked angels. 8.12. In what follows, some may imagine that he says something plausible against us. If, says he, these people worshipped one God alone, and no other, they would perhaps have some valid argument against the worship of others. But they pay excessive reverence to one who has but lately appeared among men, and they think it no offense against God if they worship also His servant. To this we reply, that if Celsus had known that saying, I and My Father are one, and the words used in prayer by the Son of God, As You and I are one, he would not have supposed that we worship any other besides Him who is the Supreme God. For, says He, My Father is in Me, and I in Him. And if any should from these words be afraid of our going over to the side of those who deny that the Father and the Son are two persons, let him weigh that passage, And the multitude of them that believed were of one heart and of one soul, that he may understand the meaning of the saying, I and My Father are one. We worship one God, the Father and the Son, therefore, as we have explained; and our argument against the worship of other gods still continues valid. And we do not reverence beyond measure one who has but lately appeared, as though He did not exist before; for we believe Himself when He says, Before Abraham was, I am. Again He says, I am the truth; and surely none of us is so simple as to suppose that truth did not exist before the time when Christ appeared. We worship, therefore, the Father of truth, and the Son, who is the truth; and these, while they are two, considered as persons or subsistences, are one in unity of thought, in harmony and in identity of will. So entirely are they one, that he who has seen the Son, who is the brightness of God's glory, and the express image of His person, has seen in Him who is the image of God, God Himself. 8.17. Celsus then proceeds to say that we shrink from raising altars, statues, and temples; and this, he thinks, has been agreed upon among us as the badge or distinctive mark of a secret and forbidden society. He does not perceive that we regard the spirit of every good man as an altar from which arises an incense which is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, The odours are the prayers of saints; and by the Psalmist, Let my prayer come up before You as incense. And the statues and gifts which are fit offerings to God are the work of no common mechanics, but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate the First-born of all creation, who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. In all those, then, who plant and cultivate within their souls, according to the divine word, temperance, justice, wisdom, piety, and other virtues, these excellences are their statues they raise, in which we are persuaded that it is becoming for us to honour the model and prototype of all statues: the image of the invisible God, God the Only-begotten. And again, they who put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that has created him, in taking upon them the image of Him who has created them, do raise within themselves a statue like to what the Most High God Himself desires. And as among statuaries there are some who are marvellously perfect in their art, as for example Pheidias and Polycleitus, and among painters, Zeuxis and Apelles, while others make inferior statues, and others, again, are inferior to the second-rate artists - so that, taking all together, there is a wide difference in the execution of statues and pictures - in the same way there are some who form images of the Most High in a better manner and with a more perfect skill; so that there is no comparison even between the Olympian Jupiter of Pheidias and the man who has been fashioned according to the image of God the Creator. But by far the most excellent of all these throughout the whole creation is that image in our Saviour who said, My Father is in Me. 8.18. And every one who imitates Him according to his ability, does by this very endeavour raise a statue according to the image of the Creator, for in the contemplation of God with a pure heart they become imitators of Him. And, in general, we see that all Christians strive to raise altars and statues as we have described them and these not of a lifeless and senseless kind and not to receive greedy spirits intent upon lifeless things, but to be filled with the Spirit of God who dwells in the images of virtue of which we have spoken, and takes His abode in the soul which is conformed to the image of the Creator. Thus the Spirit of Christ dwells in those who bear, so to say, a resemblance in form and feature to Himself. And the Word of God, wishing to set this clearly before us, represents God as promising to the righteous, I will dwell in them, and walk among them; and I will be their God, and they shall be My people. And the Saviour says, If any man hear My words, and do them, I and My Father will come to him, and make Our abode with him. Let any one, therefore, who chooses compare the altars which I have described with those spoken of by Celsus, and the images in the souls of those who worship the Most High God with the statues of Pheidias, Polycleitus, and such like, and he will clearly perceive, that while the latter are lifeless things, and subject to the ravages of time, the former abide in the immortal spirit as long as the reasonable soul wishes to preserve them. |
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52. Origen, On First Principles, 1.2.3, 1.2.6 (3rd cent. CE - 3rd cent. CE)
| 1.2.3. Now, in the same way in which we have understood that Wisdom was the beginning of the ways of God, and is said to be created, forming beforehand and containing within herself the species and beginnings of all creatures, must we understand her to be the Word of God, because of her disclosing to all other beings, i.e., to universal creation, the nature of the mysteries and secrets which are contained within the divine wisdom; and on this account she is called the Word, because she is, as it were, the interpreter of the secrets of the mind. And therefore that language which is found in the Acts of Paul, where it is said that here is the Word a living being, appears to me to be rightly used. John, however, with more sublimity and propriety, says in the beginning of his Gospel, when defining God by a special definition to be the Word, And God was the Word, and this was in the beginning with God. Let him, then, who assigns a beginning to the Word or Wisdom of God, take care that he be not guilty of impiety against the unbegotten Father Himself, seeing he denies that He had always been a Father, and had generated the Word, and had possessed wisdom in all preceding periods, whether they be called times or ages, or anything else that can be so entitled. 1.2.6. Let us now see how we are to understand the expression invisible image, that we may in this way perceive how God is rightly called the Father of His Son; and let us, in the first place, draw our conclusions from what are customarily called images among men. That is sometimes called an image which is painted or sculptured on some material substance, such as wood or stone; and sometimes a child is called the image of his parent, when the features of the child in no respect belie their resemblance to the father. I think, therefore, that that man who was formed after the image and likeness of God may be fittingly compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to expound the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, And Adam begot Seth in his own likeness, and after his own image. Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father does, then, in virtue of the Son doing all things like the Father, is the image of the Father formed in the Son, who is born of Him, like an act of His will proceeding from the mind. And I am therefore of opinion that the will of the Father ought alone to be sufficient for the existence of that which He wishes to exist. For in the exercise of His will He employs no other way than that which is made known by the counsel of His will. And thus also the existence of the Son is generated by Him. For this point must above all others be maintained by those who allow nothing to be unbegotten, i.e., unborn, save God the Father only. And we must be careful not to fall into the absurdities of those who picture to themselves certain emanations, so as to divide the divine nature into parts, and who divide God the Father as far as they can, since even to entertain the remotest suspicion of such a thing regarding an incorporeal being is not only the height of impiety, but a mark of the greatest folly, it being most remote from any intelligent conception that there should be any physical division of any incorporeal nature. Rather, therefore, as an act of the will proceeds from the understanding, and neither cuts off any part nor is separated or divided from it, so after some such fashion is the Father to be supposed as having begotten the Son, His own image; namely, so that, as He is Himself invisible by nature, He also begot an image that was invisible. For the Son is the Word, and therefore we are not to understand that anything in Him is cognisable by the senses. He is wisdom, and in wisdom there can be no suspicion of anything corporeal. He is the true light, which enlightens every man that comes into this world; but He has nothing in common with the light of this sun. Our Saviour, therefore, is the image of the invisible God, inasmuch as compared with the Father Himself He is the truth: and as compared with us, to whom He reveals the Father, He is the image by which we come to the knowledge of the Father, whom no one knows save the Son, and he to whom the Son is pleased to reveal Him. And the method of revealing Him is through the understanding. For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: He that has seen Me, has seen the Father also. |
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53. Anon., 2 Enoch, 30.8
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54. Anon., Letter of Aristeas, 129-171, 7, 128
| 128. It is worth while to mention briefly the information which he gave in reply to our questions. For I suppose that most people feel a curiosity with regard to some of the enactments in the law |
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55. Anon., Chaldean Oracles, 50
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