{"id":42,"date":"2025-07-27T02:22:26","date_gmt":"2025-07-27T02:22:26","guid":{"rendered":"https:\/\/manreligion.org\/?page_id=42"},"modified":"2025-07-31T20:35:49","modified_gmt":"2025-07-31T20:35:49","slug":"42-2","status":"publish","type":"page","link":"https:\/\/manreligion.org\/?page_id=42","title":{"rendered":""},"content":{"rendered":"\n
\"\"<\/figure>\n\n\n\n
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<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/tr><\/tbody><\/table><\/figure>\n<\/details>\n<\/div>\n\n\n\n\n\n\n\t\n\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t\n\t
Chapter\/Verse<\/th>What It Says<\/th>Keyword<\/th>Philo of Alexandria (1st Century)<\/th>Jewish tradition<\/th>Samaritan tradition <\/th>Church Fathers (2nd – 5th century)<\/th>other Christian writers (2nd – 4th century)<\/th>early Islamic tradition<\/th>kabbalah (8th – 20th century)<\/th>Commentary<\/th>\n<\/tr>\n<\/thead>\n
In Hebrew, where the concept first took shape, the word ish refers to \u201ca certain person\u201d \u2014 someone not otherwise specified. Later languages adopted their own terms to convey the same idea. In our tables, the rows are color-keyed according to this original Hebrew nuance of ish.<\/td>Whenever possible we quote the biblical line itself, anchoring Philo\u2019s often-mystical glosses in the plain words of Scripture. Keeping sight of the verse that first spoke of ish keeps the discussion grounded.<\/td>A command of Hebrew, Aramaic, Greek, Latin, or Arabic is not required to follow the argument, yet an awareness of the linguistic bedrock is invaluable. Hebrew remains the cornerstone on which the entire literary structure ultimately rests.<\/td>Philo, leader of the Alexandrian Jewish community in the first century, traced his lineage to the exiled Oniad priesthood. The traditions he transmits are as ancient as any preserved in Qumran. In his pages Man emerges as the \u201csecond God of Israel,\u201d a figure he names in many ways and whose profile profoundly shaped Paul and the earliest Christian writers.<\/td>\"Coin
\nThe oldest surviving Hebrew inscription to the name “Jesus” is \u05d0\u05d9\u05e9\u05d5. They appear on medals given to converted Jews in the sixteenth century in Rome and have been found all over Europe (Ireland, Poland etc). Sir\u202fGeorge\u202fFrancis\u202fHill (1867\u20131948), Medals of the Renaissance (Oxford: Clarendon Press, 1920), \u202fXX.<\/td>		John MacDonald\u2019s (University of Leeds) doctoral work uncovered texts in which Moses is hailed as \u05d0\u05d9\u05e9\u05d5, \u201cHis Man,\u201d a title reflecting the northern tradition that Moses encountered the angel Man and was transformed into God\u2019s own Man. This second power named Man stands at the heart of Israel\u2019s earliest faith.<\/td>I argue in my new peer reviewed paper that Irenaeus depends on Justin\u2019s etymology when in Adversus Haereses 2.24.2 references a Biblical acronym in Genesis 1:1 (Samaritan Targum) to give the name of the Christian Savior as \u05d0\u05d9\u05e9\u05d5\u05d0. Irenaeus echoes Justin Martyr’s identification of the nomina sacra with the Hebrew word for \u201cMan\u201d and the Greek word for \u201cSavior.\u201d <\/td>\"TablePress Aramaic bowls have the name as \u05d0\u05d9\u05e9\u05d5 – “and by the name of \u05d0\u05d9\u05e9\u05d5 who conquered the height and the depth by his Cross” (Moussaieff 163:29; MRLA 2)
\n<\/td>		Josef van Ess has shown that early Islam, too, preserved bold anthropomorphic images of the divine. Within that milieu, a godlike Man\u2014young, radiant, and enthroned\u2014remained a living idea for many thinkers.<\/td>Man appears at the textual margins yet leaves numerical fingerprints: in the genealogy of Genesis fourteen fourteen, in the sign-numbers three hundred ten and three hundred eighteen, and in their reduction to \u05d0\u05dc, \u201cGod,\u201d whose value is thirty-one. These coded hints point to a hidden second deity.<\/td>Knowledge of this second god was suppressed as monarchian creeds took hold. Rulers favored a single \u201cMaster of the Universe,\u201d and confessing another power became perilous. The truth about Man was obscured, fragmented, and driven underground.<\/td>\n<\/tr>\n
Pentateuch (generally)<\/td><\/td><\/td><\/td><\/td><\/td>(General: Law\/Prophecy)\tClement repeatedly insists that Christ was active before the Gospel “in the Law and prophets”, teaching and acting allegorically, but does not describe any explicit pre-Gospel physical appearances.\t(various: see below)\tThroughout (esp. (Clement of Alexandria Stromateis 6.15.122\u2013126); Pre-Mosaic patriarchs (general)\t“The Word of God Himself used to converse with the ante-Mosaic patriarchs, in accordance with His divinity and glory”\u2014again, the Logos\t“Word of God conversed” (Irenaeus, Adversus Haereses 3.11, \u00a78); The Patriarchs\tThe Word of God who chose the patriarchs is the same as the Lord of the Gospel (Irenaeus, Adversus Haereses IV.36.8); General (Patriarchs, Prophets)\tTertullian states that the Word (\u201cVerbum\u201d), called the Son, appeared to the patriarchs \u201cin the name of God\u201d and was always heard in the prophets, and later became flesh in the womb of Mary.\t\u201cvarie visum a patriarchis, in prophetis semper auditum, postremo delatum ex spiritu patris Dei et virtute in virginem Mariam, carnem factum in utero eius et ex ea natum egisse Iesum Christum.\u201d (Tertullian, De praescriptione haereticorum XIII.3); Christ as Man\u2014Summary Statement\tTertullian describes Jesus as one who lived \u201cin the figure of a man\u201d (hominis figura), hiding divinity beneath humanity, and perfectly exhibiting patience not imitating man\u2019s impatience.\t\u201cin hominis figura proposuerat latere\u201d\t(Tertullian, De Patientia, III.10); (Allusion to the Patriarchs)\tTertullian claims Christ was already learning to “speak, free, and judge” the human race in flesh before his Gospel birth\u2014he alludes to Christ appearing pre-Gospel in flesh, but not yet subject to mortality.\t“non eum Christum recipientes qui iam tunc et adloqui et liberare et iudicare humanum genus ediscebat in carnis habitu, non natae adhuc quia nondum moriturae” (Tertullian De Carne Christi VI.8 p. 26); General OT\/Patriarchs\tTertullian says the Lord (Christ) appeared in flesh before nativity, in contrast to angels who appeared in human form for different reasons. (See above)\tDe Carne Christi VI.7\u20138); Genesis 1:26; Genesis 3:8; OT Theophanies\tTertullian says that the Son (the Word) was already with God at creation and was the one who appeared to the Patriarchs and prophets in the Old Testament, and that the Son was always present, conversing with humans, operating in the world even before the incarnation.\t\u201cfilius ergo visus est semper et filius conversatus est semper et filius operatus est semper\u201d (Tertullian Adversus Praxean 15.10\u201316.3); Various (OT theophanies)\tKey Passage: Tertullian says: \u201cWe even profess that Christ always acted in the name of the Father, that he, from the beginning, conversed and had dealings with the patriarchs and prophets, the Son of the Creator, his Word, whom he made his Son by producing him from himself, and then placed over every arrangement of his will\u2026 from the very beginning he was disposed by the Father for these very things you reproach as human, learning even then to be man, what he was to be in the end. He it is who descended, who questioned, who demanded, who swore.\u201d ab initio conversatum, ipsum congressum cum patriarchis et prophetis, filium creatoris\u2026 ab initio\u2026 iam inde hominem indutus, id esse quod erat futurus in fine. Ille est qui descendit, ille qui interrogat, ille qui postulat, ille qui iurat (Tertullian, Adversus Marcionem II.27.3\u20134); Genesis 3:8; Genesis 18:1\u20132; Genesis 32:24\u201330
\nTertullian elsewhere claims that the God who appeared to the Patriarchs was Christ, alludes to Christ being manifest in the Old Testament via phrases like “semper retro visum” (always seen in former times), specifically in
\nColossians 1:15 (“imaginem…Christum”)
\n“…filium semper retro visum, si quibus visus est, in dei nomine, ut imaginem ipsius…”
\n(Tertullian, Adv. Marc. 5.19.3); <\/td>		None explicit (pre-existence myth)\tValentinian myth: The \u201cSoter\u201d (Savior), also called Jesus (Man?), is composed by the Aeons from their own spiritual substance as a cosmic figure before gospel events.\tIesum, Soterem, Christum, Sermonem (Tertullian Adversus Valentinianos XXI.1; XXII.1; XXIV.1-3; XXVI.1-2)<\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 1:1<\/td>\u05d1\u05e7\u05de\u05d0\u05d5\u05ea\u05d0 \u05d8\u05dc\u05de\u05e1 \u05d0\u05dc\u05d4\u05d4 \u05d9\u05ea \u05e9\u05d5\u05de\u05d9\u05d4 \u05d5\u05d9\u05ea \u05d0\u05e8\u05e2\u05d4<\/td>\u05d0\u05d9\u05e9\u05d5\u05d0 (\u02be\u012a\u0161\u016b\u02be\u0101) an acronym, the name of the (coming) One. <\/td><\/td>same acronym appears in other Aramaic Targums: \u05de\u05df \u05d0\u05d5\u05d5\u05dc\u05d0 \u05d1\u05e8\u05d0 \u05d0\u05dc\u05e7\u05d9\u05dd \u05d9\u05ea \u05e9\u05de\u05d9\u05d9\u05d0 \u05d5\u05d9\u05ea Seven things were created before the world was created. They are: The Torah, Gehinnom, the Garden of Eden, the Throne of Glory, the Temple, Repentance, and the Name of the Messiah (Pirkei DeRabbi Eliezer
\n 3:3, Gerald Friedlander, 1916) https:\/\/www.sefaria.org\/Pirkei_DeRabbi_Eliezer.3.3?lang=bi \u05d0\u05e8\u05e2\u05d0<\/td>		Gen. 1:1, 2:7 \/ Noah, Adam\tAdam, Noah as \u201cfoundations\u201d of new humanity\tAdam\/Noah as \u201csecond Adam\u201d, not divine\t\u05ea\u05e0\u05d9\u05d0\u05df \u05d0\u05d3\u05dd (a second Adam for Noah) (Tibat Marqe IV \u00a7\u00a793\u2013108)<\/td>Genesis 1:1: The Logos, who is Christ, preexisted creation, made all things, and was present before all; he is called both \u201cGod and man.\u201d\t\u1f41 \u03bb\u1f79\u03b3\u03bf\u03c2, \u1f41 \u03bc\u1f79\u03bd\u03bf\u03c2 \u1f04\u03bc\u03c6\u03c9, \u03b8\u03b5\u1f79\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (Clement of Alexandria, Protrepticus 1.7.1); Genesis 1:1, Jeremiah, John 1\tThe Son existed before the world; \u201cthe Son in the beginning,\u201d \u201cbefore the morning star I begat thee.\u201d (Irenaeus Dem. 43) (109)<\/td>Albert\u202fvon\u202fLe\u202fCoq, T\u00fcrkische Manichaica I (Berlin,\u202f1911), frag.\u202fT\u202fII\u202fD\u202fII\u202f169; Yona\u202fSabar, A Jewish\u202fNeo\u2011Aramaic Dictionary (Wiesbaden,\u202f2002),\u202f95; Dan\u202fLevene, \u2018\u201c\u2026and by the Name of Jesus\u2026\u201d\u202f\u2019, Jewish Studies Quarterly\u202f6 (1999):\u202f295\u2011307; Shaul\u202fShaked, \u2018Jesus in the Magic Bowls\u2019, JSQ\u202f6 (1999):\u202f309\u201119.<\/td><\/td>has a value of 318, the number of the men which accompanied Abraham to conquer his enemies. <\/td>the real name of “Jesus” <\/td>\n<\/tr>\n
Genesis 1:2<\/td><\/td><\/td><\/td><\/td><\/td>Genesis 1:2, “Fiat lux” (Let there be light); Isaiah 49:6, 9:2; Psalm 4:6
\nTertullian says Christ is the persona of the Creator who said “Let there be light” and is identified as the “light of the nations”\u2014thus identifying Christ as present in creation, and as the one seen by Moses.
\n“persona autem dei Christus dominus. Unde et apostolus supra, Qui est imago, inquit, dei. Igitur si Christus persona (creatoris dicentis, Fiat lux…”(Tertullian Adv. Marc. 5.11.12)<\/td>		<\/td>Qur\u2019an 24:35 (\u201cGod is the light\u2026\u201d), Hadith, Shi\u2018ite traditions\tGod as a luminous, beardless youth seen in visionary encounters, e.g. in ascension\/mi\u2018r\u0101j reports and Shi\u2018ite gnostic apocalypses.\tn\u016br (\u0646\u0648\u0631, \u201clight\u201d), youth\t\tEarly reports: Muhammad \u201csaw his Lord as a beardless youth with flowing hair.\u201d Shi\u2018ite theosophy: God as a young man. (van Ess, Josef. \u201cThe Youthful God: Anthropomorphism in Early Islam.\u201d In The Implications of the Qur\u2019anic Conception of God for Anthropomorphic and Anthropopathic Language pp. 12\u201314)<\/td><\/td><\/td>\n<\/tr>\n
Genesis 1:26<\/td>\u05d5\u05b7\u05d0\u05b2\u05de\u05b7\u05e8 \u05d9\u05b0\u05d9\u05b8 \u05e0\u05b7\u05e2\u05b2\u05d1\u05b5\u05d9\u05d3 \u05d0\u05b2\u05d9\u05e0\u05b8\u05e9\u05b8\u05c1\u05d0 \u05d1\u05b0\u05bc\u05e6\u05b7\u05dc\u05b0\u05de\u05b7\u05e0\u05b8\u05d0 \u05db\u05b4\u05bc\u05d3\u05b0\u05de\u05d5\u05bc\u05ea\u05b7\u05e0\u05b8\u05d0 (Targum Onqelos)<\/td>\u05d0\u05b2\u05d9\u05e0\u05b8\u05e9\u05b8\u05c1\u05d0 (reference to “man” not “Adam”)<\/td>Gen\u202f1\u202f:\u202f26\u201127 (\u201cLet us make man\u2026\u201d Philo distinguishes two kinds of man: a \u2018heavenly\u2019 or noetic Man that is God\u2019s image (an idea, bodiless, immortal) and the later clay Adam) \u03b4\u03b9\u03c4\u03c4\u1f70 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03b3\u03ad\u03bd\u03b7\u00b7 \u1f41 \u03bc\u1f72\u03bd \u03b3\u03ac\u03c1 \u1f10\u03c3\u03c4\u03b9\u03bd \u03bf\u1f50\u03c1\u03ac\u03bd\u03b9\u03bf\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, \u1f41 \u03b4\u1f72 \u03b3\u03ae\u03ca\u03bd\u03bf\u03c2 \u2026 \u1f41 \u03bc\u1f72\u03bd \u03ba\u03b1\u03c4\u1fbd \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u03b8\u03b5\u03bf\u1fe6 \u03b3\u03b5\u03b3\u03bf\u03bd\u1f7c\u03c2 \u03c6\u03b8\u03b1\u03c1\u03c4\u1fc6\u03c2 \u2026 \u03bf\u1f50\u03c3\u03af\u03b1\u03c2 \u1f00\u03bc\u03ad\u03c4\u03bf\u03c7\u03bf\u03c2, \u1f41 \u03b4\u1f72 \u03b3\u03ae\u03ca\u03bd\u03bf\u03c2 \u1f10\u03ba \u03c3\u03c0\u03bf\u03c1\u1fb6\u03c2 \u1f55\u03bb\u03b7\u03c2 \u2026 \u1f10\u03c0\u03ac\u03b3\u03b7. (Legum Allegoriae\u202fII\u202f\u00a7\u00a731\u201133 Loeb V\u202f189\u2011195); ; Gen\u202f2\u202f:\u202f7\u202f+\u202fGen\u202f1\u202f:\u202f26\u201127 (creation stories compared. Philo distinguishes the visible composite man from the \u03b8\u03b5\u03bf\u03b5\u03b9\u03b4\u03ad\u03c2 intelligible Man that is God\u2019s archetype within us) \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03bf\u1f50 \u03c4\u1f78 \u03c3\u03cd\u03bd\u03ba\u03c1\u03b9\u03bc\u03b1 \u03ba\u03b1\u03bb\u1ff6\u03bd \u2026 \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f78 \u03b8\u03b5\u03bf\u03b5\u03b9\u03b4\u1f72\u03c2 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf \u03b4\u03b7\u03bc\u03b9\u03bf\u1fe6\u03c1\u03b3\u03b7\u03bc\u03b1 (Quod deterius potiori insidiari soleat \u00a7\u00a782\u201185); Gen\u202f1\u202f:\u202f26\u201127 (man made \u201cin the image\u201d The archetypal Man\u2011according\u2011to\u2011the\u2011image is one of the many honor\u2011titles of the primal Logos, elder of the angels) \u1f41 \u03ba\u03b1\u03c4’ \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (De\u202fConfusione\u202fLinguarum \u00a7\u00a7\u202f146\u202f\u2013\u202f147); Genesis\u202f1\u202f:\u202f26 (\u201cLet\u202fus make man in our image\u2026\u201d The plural \u201clet\u202fus make\u201d shows God addressing His own \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2; the \u201cman\u201d He proposes is the noetic, archetypal Man that exists within God\u2019s intelligible cosmos before the formation of the sense\u2011perceptible Adam) \u03c0\u03bf\u03b9\u03ae\u03c3\u03c9\u03bc\u03b5\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03ba\u03b1\u03c4\u1fbd \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u1f21\u03bc\u03b5\u03c4\u03ad\u03c1\u03b1\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03b8\u1fbd \u1f41\u03bc\u03bf\u03af\u03c9\u03c3\u03b9\u03bd (De\u202fConfusione\u202fLinguarum 169\u2011170); Gen\u202f1\u202f:\u202f26\u201127 (God alone fashions the true man\u202f\u2014\u202f\u201c\u1f41 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2,\u201d a pure, formless \u03bd\u03bf\u1fe6\u03c2. The mixed, earthly man – made \u201c\u1f04\u03bd\u03b5\u03c5 \u03c4\u03bf\u1fe6 \u1f04\u03c1\u03b8\u03c1\u03bf\u03c5\u201d – is produced by subordinate powers) \u1f41 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c2, \u03ba\u03b1\u03c4\u2019\u202f\u1f10\u03be\u03bf\u03c7\u03ae\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, \u03c4\u1f78\u03bd \u1f00\u03b5\u03b9\u03b4\u1fc6 \u03ba\u03b1\u1f76 \u1f04\u03ba\u03c1\u03b1\u03c4\u03bf\u03bd \u2026 \u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u1f78\u03bd (De Profugis et Inventionibus 70 – 73)<\/td>\u039a\u03b1\u1f76 \u03b5\u1f36\u03c0\u03b5\u03bd \u1f41 \u0398\u03b5\u03cc\u03c2\u0387 \u03a0\u03bf\u03b9\u03ae\u03c3\u03c9\u03bc\u03b5\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03ba\u03b1\u03c4\u1fbf \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u1f21\u03bc\u03b5\u03c4\u03ad\u03c1\u03b1\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03b8\u1fbf \u1f41\u03bc\u03bf\u03af\u03c9\u03c3\u03b9\u03bd \u1f21\u03bc\u03b5\u03c4\u03ad\u03c1\u03b1\u03bd (LXX); also Aquila of Sinope (140 CE) \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03b5\u03bd \u03bf \u0398\u03b5\u03bf\u03c2\u00b7 \u03c0\u03bf\u03b9\u03b7\u03c3\u03c9\u03bc\u03b5\u03bd \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b5\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03b9 \u03b7\u03bc\u03c9\u03bd, [\u03ba\u03b1\u03b9] \u03ba\u03b1\u03b8\u2019 \u03bf\u03bc\u03bf\u03b9\u03c9\u03c3\u03b9\u03bd \u03b7\u03bc\u03c9\u03bd. \u03ba\u03b1\u03b9 \u03b5\u03c0\u03b9\u03ba\u03c1\u03b1\u03c4\u03b5\u03b9\u03c4\u03c9\u03c3\u03b1\u03bd \u03b5\u03bd \u03b9\u03c7\u03b8\u03c5\u03b9 \u03c4\u03b7\u03c2 \u03b8\u03b1\u03bb\u03b1\u03c3\u03c3\u03b7\u03c2, \u03ba\u03b1\u03b9 \u03b5\u03bd \u03c0\u03b5\u03c4\u03b5\u03b9\u03bd\u03c9 \u03c4\u03bf\u03c5 \u03bf\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5, \u03ba\u03b1\u03b9 \u03b5\u03bd \u03ba\u03c4\u03b7\u03bd\u03b5\u03c3\u03b9, \u03ba\u03b1\u03b9 \u03b5\u03bd \u03c0\u03b1\u03c3\u03b7 \u03c4\u03b7 \u03b3\u03b7, \u03ba\u03b1\u03b9 (\u03b5\u03bd \u03c0\u03b1\u03bd\u03c4\u03b9) \u03b6\u03c9\u03c9 \u03ba\u03b9\u03bd\u03bf\u03c5\u03bc\u03b5\u03bd\u03c9 \u03b5\u03c0\u03b9 \u03c4\u03b7\u03c2 \u03b3\u03b7\u03c2, Symmachus (180 CE) \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03b5\u03bd \u03bf \u0398\u03b5\u03bf\u03c2\u00b7 \u03c0\u03bf\u03b9\u03b7\u03c3\u03c9\u03bc\u03b5\u03bd \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u03c9\u03c2 \u03b5\u03b9\u03ba\u03bf\u03bd\u03b1 \u03b7\u03bc\u03c9\u03bd, \u03ba\u03b1\u03b8\u2019 \u03bf\u03bc\u03bf\u03b9\u03c9\u03c3\u03b9\u03bd \u03b7\u03bc\u03c9\u03bd. Theodotion (180 CE) \u03ba\u03b1\u03b9 \u03b5\u03b9\u03c0\u03b5\u03bd \u03bf \u0398\u03b5\u03bf\u03c2\u00b7 \u03c0\u03bf\u03b9\u03b7\u03c3\u03c9\u03bc\u03b5\u03bd \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b5\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03b9 \u03b7\u03bc\u03c9\u03bd, \u03c9\u03c2 \u03b5\u03bd \u03bf\u03bc\u03bf\u03b9\u03c9\u03c3\u03b5\u03b9 \u03b7\u03bc\u03c9\u03bd.<\/td>Genesis 1:26\u201327\tSpiritual\/ethical likeness to God, Man in God\u2019s image \u05e6\u05d5\u05e8\u05ea \u05d4\u05dc\u05d1\u05d1 (Tibat Marqe II, 1a); Gen. 1:26, 2:7\tGod created Adam with wisdom (Tibat Marqe II \u00a734), Gen 1:26\u201327\t\u201cIn the image of God\u201d\tAdam\/Moses\tMoses as the renewed \u201cimage of God,\u201d recapitulating Adamic perfection\tArchetype (Tibat Marqe VI, 14 – 27); Genesis 1:26\u201327\tClement says the Logos is the \u201cimage of God\u201d and the true \u201cman,\u201d and that the Logos is \u201cthe true light\u201d and the image in which humanity was made, but again, not as a pre-Gospel Christ appearing physically.\t\u03b5\u1f30\u03ba\u1f7c\u03bd \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u1f41 \u03bb\u1f79\u03b3\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 (Clement of Alexandria, Protrepticus 98.4)<\/td>Genesis 1:26\u201327 Logos was the second divine being, later became a man\t\u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u1ff3 \u2026 \u03b5\u1f30\u03c2 \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u0398\u03b5\u03bf\u1fe6 (1 Apol. 62.4); Genesis 1:26\tThe Word\/Christ was the one who said, \u201cLet Us make man after Our own image and likeness.\u201d Christ was present at creation, forming Adam (\u201cLet Us make man in Our image\u201d) (Irenaeus Adversus Haereses 3.23.2); Genesis 1:26 (\u201cLet us make man\u2026\u201d)\tThe Word (Son) and Wisdom (Spirit) were present with God creating man; not angels. (Irenaeus, Adversus Haereses 4.20.1\u20134.20.2); Genesis 1:26\u201327\tThe image of God is the Son; the Son appeared to reveal the image is like Himself. (Irenaeus, Dem. 23); Genesis 1:26\u201327\tGod says, \u201cLet us make man in our image\u201d; Tertullian identifies \u201cimage\u201d as Christ\u2019s future incarnation.\tad imaginem dei fecit illum, scilicet Christi\tVI.4\u20135 (p.20)
\nThe clay\/lime from which Adam was formed \u201calready bore the image of Christ to come in the flesh.\u201d\timaginem induens Christi futuri in carne\t(Tertullian De resurrectione carnis VI.5) (p.20); Genesis 1:26\u201327 \/ John 1:14\tChrist is the Word\/Logos who \u201cdescended into flesh\u201d and became incarnate, to restore humanity from the sin of Adam. This is not a \u201cpre-gospel appearance\u201d but the standard incarnation motif.\tat ubi sermo Dei descendit in carnem … et sermo caro factus est (\u201cwhen the Word of God descended into flesh … and the Word was made flesh\u201d) (Tertullian, De Pudicitia VI.16); Genesis 1:26 (\u201cLet us make man …\u201d)\tTertullian says the plural \u201cLet us make man\u201d refers to the Son (the Word), who was with the Father and would become incarnate.\t\u201cfilio quidem qui erat induturus hominem\u201d\t(Tertullian Adversus Praxean 12.3\u201312.4); Genesis 1:26\tGod creates through the Word\/Son, not alone.\t\u201cper quem omnia facta sunt\u2026\u201d (Tertullian, Adversus Hermogenem XVIII.3, XX.4)<\/td>		<\/td>Qur\u2019an, Genesis echo; Hadith: \u201cGod created Adam in his own image\/form\u201d Early tradition interprets Adam as made in God’s bodily form; literal anthropomorphism.\t\u1e63\u016bra (form), mith\u0101l (image) Reference to Gen. 1:27. Explicit in early Islamic hadiths (e.g., Muq\u0101til b. Sulaym\u0101n) that Adam looks like God. (van Ess, Josef. \u201cThe Youthful God: Anthropomorphism in Early Islam.\u201d In The Implications of the Qur\u2019anic Conception of God for Anthropomorphic and Anthropopathic Language, pp. 4\u20135)<\/td><\/td>the first Man was not originally named “Adam” but Man. A very early example of textual emendation. <\/td>\n<\/tr>\n
Genesis 1:27<\/td><\/td>“Man” not Adam<\/td>Gen\u202f1\u202f:27 (\u201cGod made the man in the image of God\u201d) quoted while explaining Bezalel Philo distinguishes three tiers: God \u2192 the archetypal Image (Logos) \u2192 the \u1f10\u03bd \u03b5\u1f30\u03ba\u03cc\u03bd\u03b9 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, the noetic, hidden Man that becomes model for the visible race) \u03ba\u03b1\u1f76 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03c4\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03ba\u03b1\u03c4\u1fbf \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u03b8\u03b5\u03bf\u1fe6 (Legum Allegoriae\u202fIII. \u00a7\u202f96\u201397) Gen\u202f1\u202f:\u202f27 (creation of the first human. God first fashions the archetypal, bisexual, invisible \u201cgeneric man\u201d and only later molds the individual \u1f08\u03b4\u03ac\u03bc; the hidden, heavenly \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 functions as the divine paradigm for earthly humankind) \u03c4\u1f78\u03bd\u202f\u03b3\u03b5\u03bd\u03b9\u03ba\u1f78\u03bd\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u2026 \u1f55\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd \u03c4\u1f78 \u03b5\u1f36\u03b4\u03bf\u03c2 \u1f00\u03c0\u03b5\u03c1\u03b3\u03ac\u03b6\u03b5\u03c4\u03b1\u03b9 \u03c4\u1f78\u03bd \u1f08\u03b4\u1f70\u03bc (Leg.\u202fAll.\u202fIII\u202f\u00a712\u201114); Gen\u202f1\u202f:\u202f27 (\u201cGod made man in His image\u201d Philo says the \u201cman\u201d is the rational soul itself, stamped with the \u03c7\u03b1\u03c1\u03b1\u03ba\u03c4\u03ae\u03c1 of the divine Logos \u2013 a living image of God rather than the clay Adam) \u03ba\u03b1\u03c4\u1fbf \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u03b8\u03b5\u03bf\u1fe6 \u03c4\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd (\u03a0\u03b5\u03c1\u1f76 \u03a6\u03c5\u03c4\u03bf\u03c5\u03c1\u03b3\u03af\u03b1\u03c2 \u00a7\u202f19); Gen\u202f1\u202f:\u202f27 (Reading the male\u2011and\u2011female text, Philo treats the first Man made in God\u2019s image as an androgynous, intelligible being prior to the bodily Adam) \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5 \u03b3\u1f70\u03c1 \u03c6\u03b7\u03c3\u1f76\u03bd \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03c4\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u03ba\u03b1\u03c4\u2019 \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u03b8\u03b5\u03bf\u1fe6 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd \u03b1\u1f50\u03c4\u03cc\u03bd (Quis rerum divinarum heres sit \u00a7165); Genesis\u202f1\u202f:\u202f27 (Philo distinguishes three \u201cmen\u201d: (i) the heavenly \u03b5\u1f30\u03ba\u03ce\u03bd of God, (ii) the copy of that image, and (iii) within each of us the rational mind, \u201cwhich is truly and in reality the man,\u201d thereby positing a divine, supra\u2011cosmic Man that pre\u2011exists the earthly one) \u03c4\u1f78\u03bd \u03ba\u03b1\u03b8\u2019 \u1f15\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd \u1f21\u03bc\u1ff6\u03bd \u03bd\u03bf\u1fe6\u03bd, \u1f43\u03c2 \u03b4\u1f74 \u03ba\u03c5\u03c1\u03af\u03c9\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9 \u2026 \u03c4\u1f78\u03bd \u03bc\u1f72\u03bd \u1f51\u03c0\u1f72\u03c1 \u1f21\u03bc\u1fb6\u03c2 \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u03b8\u03b5\u03bf\u1fe6, \u03c4\u1f78\u03bd \u03b4\u1f72 \u03ba\u03b1\u03b8\u2019 \u1f21\u03bc\u1fb6\u03c2 \u03c4\u1fc6\u03c2 \u03b5\u1f30\u03ba\u03cc\u03bd\u03bf\u03c2 \u1f10\u03ba\u03bc\u03b1\u03b3\u03b5\u1fd6\u03bf\u03bd\u00bb (Quis rerum divinarum heres \u00a7\u00a7\u202f231\u2011233); <\/td>\u039a\u03b1\u1f76 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd \u1f41 \u0398\u03b5\u1f78\u03c2 \u03c4\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u03ba\u03b1\u03c4\u1fbf \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u0398\u03b5\u03bf\u1fe6 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd \u03b1\u1f50\u03c4\u03cc\u03bd, \u1f04\u03c1\u03c3\u03b5\u03bd \u03ba\u03b1\u1f76 \u03b8\u1fc6\u03bb\u03c5 \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd \u03b1\u1f50\u03c4\u03bf\u03cd\u03c2 (LXX); Aquila of Sinope: \u03ba\u03b1\u03b9 \u03b5\u03ba\u03c4\u03b9\u03c3\u03b5\u03bd \u03bf \u0398\u03b5\u03bf\u03c2 \u03c3\u03c5\u03bd \u03c4\u03bf\u03bd \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b5\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5, \u03b5\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03b9 \u0398\u03b5\u03bf\u03c5 \u03b5\u03ba\u03c4\u03b9\u03c3\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u2026 Gen 1:27 [Symmachus] \u03ba\u03b1\u03b9 \u03b5\u03ba\u03c4\u03b9\u03c3\u03b5\u03bd \u03bf \u0398\u03b5\u03bf\u03c2 \u03c4\u03bf\u03bd \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b5\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03b9 \u03b4\u03b9\u03b1\u03c6\u03bf\u03c1\u03c9, \u03bf\u03c1\u03b8\u03b9\u03bf\u03bd \u03bf \u0398\u03b5\u03bf\u03c2 \u03b5\u03ba\u03c4\u03b9\u03c3\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd\u00b7 \u03b1\u03c1\u03c3\u03b5\u03bd \u03ba\u03b1\u03b9 \u03b8\u03b7\u03bb\u03c5 \u03b5\u03ba\u03c4\u03b9\u03c3\u03b5\u03bd \u03c3\u03c5\u03c4\u03bf\u03c5\u03c2. Theodotion: \u03ba\u03b1\u03b9 \u03b5\u03ba\u03c4\u03b9\u03c3\u03b5\u03bd \u03bf \u0398\u03b5\u03bf\u03c2 \u03c4\u03bf\u03bd \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b5\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5, \u03b5\u03bd \u03b5\u03b9\u03ba\u03bf\u03bd\u03b9 \u0398\u03b5\u03bf\u03c5 \u03b5\u03ba\u03c4\u03b9\u03c3\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2\u00b7 \u03b1\u03c1\u03c3\u03b5\u03bd \u03ba\u03b1\u03b9 \u03b8\u03b7\u03bb\u03c5 \u03b5\u03c0\u03bf\u03b9\u03b7\u03c3\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2.<\/td>Genesis 1:27, Adam (\u201cimage of Adam\u201d)\t\u201c\u05e6\u05d5\u05e8\u05ea\u05d4 \u05d3\u05d0\u05d3\u05dd\u201d \/ \u201cthe image of Adam\u201d Creation in God\u2019s image; discussed as four elements (Tibat Marqe IV 324\u2013338), Gen 1:26\u201327\t\u05d1\u05e6\u05dc\u05dd \u05d0\u05dc\u05d4\u05d9\u05dd \u05e2\u05e9\u05d4 \u05d0\u05ea \u05d4\u05d0\u05d3\u05dd\tAdam\/Moses\tMoses as \u201cin the image of God\u201d (midrashic allusion)\tMoses as new Adam\/new Ish (Tibat Marqe Book VI \u00a7\u00a71\u201313)<\/td>Genesis 1:27 Adam\u2019s creation & the sixth day\tHe connects the creation of Adam on the sixth day with Christ\u2019s death and resurrection on a \u201csecond creation,\u201d (Irenaeus, Adversus Haereses V.23.2)<\/td><\/td>Qur\u2019an 112 (\u1e63amad)\t“\u1e62amad” interpreted by early exegetes as \u201ccompact, massive\u201d\u2014a bodily being, not hollow.\t\u1e63amad (\u0635\u0645\u062f), mu\u1e63mat (solid)\tCited as key evidence for \u201ccorporealist\u201d views (Muq\u0101til, Christian polemic). (van Ess, Josef. \u201cThe Youthful God: Anthropomorphism in Early Islam.\u201d In The Implications of the Qur\u2019anic Conception of God for Anthropomorphic and Anthropopathic Language, pp. 6 – 7)<\/td><\/td>the first Man was androgynous, “male and female he created them” was taken to apply to the Man in his primordial state. <\/td>\n<\/tr>\n
Genesis 1:28<\/td><\/td><\/td><\/td><\/td>Gen. 1:28; 9:1, \u201c\u05d5\u05d9\u05d7\u05d3 \u05d0\u05d3\u05dd \u05ea\u05e0\u05d9\u05d0\u05df\u201d (Adam as second founder)\tAdam as origin, Noah renews mankind, Adam and Noah parallel (Tibat Marqe IV); Gen. 1:1, 2:7 \/ Noah, Adam\tAdam, Noah as \u201cfoundations\u201d of new humanity\tAdam\/Noah as \u201csecond Adam\u201d, not divine\t\u05ea\u05e0\u05d9\u05d0\u05df \u05d0\u05d3\u05dd (a second Adam for Noah) (Tibat Marqe IV \u00a7\u00a793\u2013108), Gen 2:8; Deut 30:14\t\u201cGarden planted,\u201d \u201cnot in heaven\u2026 but in your mouth\u201d\tTorah\/Moses\tTorah as the \u201cgarden\u201d; Moses is the prophet \u201clike none from Adam onward\u201d (Tibat Marqe VI 14 – 27)<\/td><\/td><\/td>Qur\u2019an; Heresiography\tSpecific claims about God\u2019s human-like senses and dimensions: eye, ear, height \u201cseven spans.\u201d\tbodily measures, senses\tpp. 16\u201317\tHish\u0101m al-Jaw\u0101l\u012bq\u012b, Hish\u0101m b. al-\u1e24akam.<\/td><\/td><\/td>\n<\/tr>\n
Genesis 2:7<\/td><\/td>The first mention of “Adam”<\/td>Gen\u202f2\u202f:\u202f7 (\u201cGod formed the man of dust \u2026 and breathed\u2026\u201d) Philo explains the earthly man as a composite of \u201cdust\u2011body + divine breath,\u201d then immediately recalls the noetic Man again to show the contrast. \u00ab\u1f10\u03c6\u03cd\u03c3\u03b7\u03c3\u03b5\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f78 \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c0\u03bd\u03bf\u1f74\u03bd \u03b6\u03c9\u1fc6\u03c2, \u03ba\u03b1\u1f76 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b5\u1f30\u03c2 \u03c8\u03c5\u03c7\u1f74\u03bd \u03b6\u1ff6\u03c3\u03b1\u03bd\u00b7 \u03b4\u03b9\u03c4\u03c4\u1f70 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03b3\u03ad\u03bd\u03b7\u2026\u00bb ((Legum Allegoriae\u202fII\u202f\u00a7\u00a731\u201133 Loeb V\u202f189\u2011195)); Gen\u202f2\u202f:\u202f15 (\u201cGod put the man in the garden\u201d Adam is set in the garden as \u03bd\u03bf\u1fe6\u03c2 placed in \u1f00\u03c1\u03b5\u03c4\u03ae: Philo\u2019s allegory makes the first man the mind God implants in the soul\u2011garden) \u2026 \u03ba\u03b1\u1f76 \u1f14\u03b8\u03b5\u03c4\u03bf \u1f10\u03ba\u03b5\u1fd6 \u03c4\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u1f43\u03bd \u1f14\u03c0\u03bb\u03b1\u03c3\u03b5 \u2026 \u03b3\u03ac\u03c1 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u03bd\u03bf\u1fe6\u03bd \u03c4\u03af\u03b8\u03b7\u03c3\u03b9\u03bd \u1f10\u03bd \u03c4\u1fc7 \u1f00\u03c1\u03b5\u03c4\u1fc7\u00bb. Legum Allegoriae\u202fII\u202f\u00a747 (Loeb V\u202f213\u2011215); Gen\u202f2\u202f:\u202f8\u20119 (\u201cGod planted a garden in Eden\u201d The garden itself = the ruling part of the soul; Adam\/man is its resident mind cultivated by God) \u03c0\u03b1\u03c1\u03ac\u03b4\u03b5\u03b9\u03c3\u03bf\u03c2 \u03bc\u1f72\u03bd \u2026 \u03c4\u1f74\u03bd \u03bc\u03b5\u03c4\u03ac\u03c1\u03c3\u03b9\u03bf\u03bd \u03c3\u03bf\u03c6\u03af\u03b1\u03bd \u2026 \u03ba\u03b1\u1f76 \u1f14\u03b8\u03b5\u03c4\u03bf \u1f10\u03ba\u03b5\u1fd6 \u03c4\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u2026 \u1f35\u03bd\u03b1 \u2026 \u03c4\u03b7\u03bc\u03b5\u03bb\u1fc7 (Legum Allegoriae\u202fII\u202f\u00a7\u00a743\u201148 Loeb V\u202f209\u2011215); Gen\u202f2\u202f:\u202f15 (Distinguishes two men in Paradise \u2013 the plastos earthly man and the \u03ba\u03b1\u03c4\u1fbf \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 man who is set \u201cto till and to guard\u201d) \u03bc\u03ae\u03c0\u03bf\u03c4\u1fbf \u03bf\u1f56\u03bd \u1f15\u03c4\u03b5\u03c1\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03bf\u1f57\u03c4\u03bf\u03c2, \u1f41 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u1f30\u03b4\u03ad\u03b1\u03bd \u03b3\u03b5\u03b3\u03bf\u03bd\u03ce\u03c2, \u1f65\u03c3\u03c4\u03b5 \u03b4\u03cd\u03bf \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u03c0\u03b1\u03c1\u03ac\u03b4\u03b5\u03b9\u03c3\u03bf\u03bd \u03b5\u1f30\u03c3\u03ac\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9, \u03c4\u1f78\u03bd \u03bc\u1f72\u03bd \u03c0\u03b5\u03c0\u03bb\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd, \u03c4\u1f78\u03bd \u03b4\u1f72 \u03ba\u03b1\u03c4\u1fbf \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 (Leg.\u202fAll.\u202fII\u202f\u00a7\u00a753\u201155); Gen\u202f2\u202f:\u202f15 (Returns to the same contrast later, explaining that the plastos man is \u201cmore earth\u2011bound,\u201d while the made\/\u03c0\u03bf\u03b9\u03b7\u03b8\u03b5\u03af\u03c2 man is \u201cmore spiritual\/immaterial”) \u03c4\u03bf\u1fe6 \u03c0\u03bb\u03b1\u03c3\u03b8\u03ad\u03bd\u03c4\u03bf\u03c2 \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03b5\u03b9 \u1f43\u03bd \u1f10\u03c0\u03bf\u03af\u03b7\u03c3\u03b5\u03bd \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u2026 \u1f41 \u03bc\u1f72\u03bd \u03c0\u03bb\u03b1\u03c3\u03b8\u03b5\u1f76\u03c2 \u03bd\u03bf\u1fe6\u03c2 \u03b3\u03b5\u03c9\u03b4\u03ad\u03c3\u03c4\u03b5\u03c1\u03bf\u03c2, \u1f41 \u03b4\u1f72 \u03c0\u03bf\u03b9\u03b7\u03b8\u03b5\u1f76\u03c2 \u1f00\u03cb\u03bb\u03cc\u03c4\u03b5\u03c1\u03bf\u03c2 \u2026 (Leg.\u202fAll.\u202fII\u202f\u00a7\u00a788\u201189); Gen\u202f2\u202f:\u202f18 (On \u201cIt is not good for the man to be alone\u201d: claims it can\u2019t be good, because only God is truly \u201cone.” Re\u2011states that there are two kinds of man \u2013 (a) the image\u2011man, (b) the man moulded from earth) \u03b4\u03cd\u03bf \u03b3\u1f70\u03c1 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03b3\u03ad\u03bd\u03b7, \u03c4\u1f78 \u03c4\u03b5 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u03b3\u03b5\u03b3\u03bf\u03bd\u03cc\u03c2 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03c0\u03b5\u03c0\u03bb\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd \u1f10\u03ba \u03b3\u1fc6\u03c2\u00b7 \u2026 \u03bf\u1f54\u03c4\u03b5 \u03b4\u1f72 \u03c4\u1ff7 \u03ba\u03b1\u03c4\u1fbf \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u1ff3 \u03ba\u03b1\u03bb\u1f78\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03bc\u03cc\u03bd\u1ff3 \u2026 \u03bf\u1f54\u03c4\u03b5 \u03c4\u1ff7 \u03c0\u03bb\u03b1\u03c3\u03c4\u1ff7 \u2026\u00bb Leg.\u202fAll.\u202fIII\u202f\u202f\u00a7\u00a71\u20115); Gen\u202f2\u202f:\u202f24 (\u201ctherefore shall a man leave\u2026\u201d Here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 is the \u03bd\u03bf\u1fe6\u03c2 itself: when mind becomes enslaved to \u03b1\u1f34\u03c3\u03b8\u03b7\u03c3\u03b9\u03c2 it \u201cleaves\u201d God the Father and divine Wisdom the Mother, clings to sensation, and the two melt into one fleshly \u03c0\u03ac\u03b8\u03bf\u03c2) \u1f15\u03bd\u03b5\u03ba\u03b1 \u03c4\u03bf\u03cd\u03c4\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1\u03bb\u03b5\u03af\u03c8\u03b5\u03b9\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c4\u1f78\u03bd \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1 \u03ba\u03b1\u1f76 \u03c4\u1f74\u03bd \u03bc\u03b7\u03c4\u03ad\u03c1\u03b1\u2026 (Leg.\u202fAll.\u202fIII\u202f\u00a749\u201150); Gen\u202f2\u202f:\u202f7 (The \u201cman\u201d here is no mere clay\u2011figure but a composite whose true life comes from the divine breath, so the real, inner Man is of heavenly origin) \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b5\u1f30\u03c2 \u03c8\u03c5\u03c7\u1f74\u03bd \u03b6\u1ff6\u03c3\u03b1\u03bd (Legum\u202fAllegoriae\u202fIII\u202f\u00a7161 Loeb\u202fvol.\u202fI); Gen\u202f2\u202f:\u202f7 (creation of the human being \u201cMan\u201d here is not the two\u2011fold animal but the highest form of soul\u2014mind and reason\u2014made as God\u2019s image) \u03bc\u03af\u03bc\u03b7\u03bc\u03b1 \u03b4\u1f72 \u03ba\u03b1\u1f76 \u1f00\u03c0\u03b5\u03b9\u03ba\u03cc\u03bd\u03b9\u03c3\u03bc\u03b1 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, \u2026 \u1f43 \u03bd\u03bf\u1fe6\u03c2 \u03ba\u03b1\u1f76 \u03bb\u03cc\u03b3\u03bf\u03c2 \u03ba\u03ad\u03ba\u03bb\u03b7\u03c4\u03b1\u03b9 (Quod deterius potiori insidiari soleat \u00a7\u00a7\u202f82\u202f\u2013\u202f84); Gen\u202f2\u202f:\u202f8 (\u201cHe placed the man in the garden\u201d Philo says the man placed in Eden is \u201cthe man within us,\u201d i.e. the \u03bd\u03bf\u1fe6\u03c2, which God plants among the choicest virtues) \u03c4\u1f78\u03bd\u202f\u1f10\u03bd\u202f\u1f21\u03bc\u1fd6\u03bd\u202f\u03c0\u03c1\u1f78\u03c2\u202f\u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd,\u202f\u03c4\u03bf\u03c5\u03c4\u03ad\u03c3\u03c4\u03b9\u202f\u03c4\u1f78\u03bd\u202f\u03bd\u03bf\u1fe6\u03bd (\u03a0\u03b5\u03c1\u1f76\u202f\u03a6\u03c5\u03c4\u03bf\u03c5\u03c1\u03b3\u03af\u03b1\u03c2\u202f\u00a7\u00a7\u202f41\u201143); Gen\u202f2\u202f:\u202f8\u20119 (two men in Paradise Scripture, Philo notes, does not bring in the \u201cimage\u2011man\u201d but the formed man; the true, image\u2011man – a heavenly, incorruptible being – remains outside the story) \u03bf\u1f50 \u03c4\u1f78\u03bd\u202f\u03ba\u03b1\u03c4\u1f70\u202f\u03c4\u1f74\u03bd\u202f\u03b5\u1f30\u03ba\u03cc\u03bd\u03b1 \u03c4\u03c5\u03c0\u03c9\u03b8\u03ad\u03bd\u03c4\u03b1 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f78\u03bd\u202f\u03c0\u03b5\u03c0\u03bb\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd (\u03a0\u03b5\u03c1\u1f76\u202f\u03a6\u03c5\u03c4\u03bf\u03c5\u03c1\u03b3\u03af\u03b1\u03c2\u202f\u00a7\u00a7\u202f44\u201145); Gen\u202f2\u202f:\u202f8 (\u201cHe placed the man in Eden\u201d The \u201cman\u201d God installs is the inner man \u2013 the pure intellect (\u03bd\u03bf\u1fe6\u03c2) resident within us, not the historical Adam) \u03c4\u1f78\u03bd\u202f\u1f10\u03bd\u202f\u1f21\u03bc\u1fd6\u03bd\u202f\u03c0\u03c1\u1f78\u03c2\u202f\u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd,\u202f\u03c4\u03bf\u03c5\u03c4\u03ad\u03c3\u03c4\u03b9\u202f\u03c4\u1f78\u03bd\u202f\u03bd\u03bf\u1fe6\u03bd (De\u202fPlantatione\u202f\u00a7\u00a7\u202f41\u201143); Gen\u202f2\u202f:\u202f8\u20119 (entry into Paradise Scripture, Philo notes, does not bring in the divine \u201cimage\u2011man\u201d but only the formed man of clay, showing that a higher, incorruptible Man stands apart from the narrative) \u03bf\u1f50\u202f\u03c4\u1f78\u03bd\u202f\u03ba\u03b1\u03c4\u1f70\u202f\u03c4\u1f74\u03bd\u202f\u03b5\u1f30\u03ba\u03cc\u03bd\u03b1\u202f\u03c4\u03c5\u03c0\u03c9\u03b8\u03ad\u03bd\u03c4\u03b1\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd,\u202f\u1f00\u03bb\u03bb\u1f70\u202f\u03c4\u1f78\u03bd\u202f\u03c0\u03b5\u03c0\u03bb\u03b1\u03c3\u03bc\u03ad\u03bd\u03bf\u03bd (De\u202fPlantatione\u202f\u00a7\u202f44); Gen\u202f2\u202f:\u202f7 (Uses the creation\u2011breath text to split humanity in two: an earthly figure of blood and a hidden, spirit\u2011in\u2011breathed Man that mirrors God) \u1f10\u03bd\u03b5\u03c6\u03cd\u03c3\u03b7\u03c3\u03b5 \u2026 \u03c0\u03bd\u03bf\u1f74\u03bd \u03b6\u03c9\u1fc6\u03c2, \u03ba\u03b1\u1f76 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b5\u1f30\u03c2 \u03c8\u03c5\u03c7\u1f74\u03bd \u03b6\u1ff6\u03c3\u03b1\u03bd (Quis rerum divinarum heres sit \u00a757); Gen\u202f2\u202f:\u202f7 After citing the creation of \u201cthe man,\u201d Philo distinguishes two kinds of man\u2014one made in God\u2019s image and animated by divine spirit, the other a clay\u2011mould living by blood and pleasure\u2014so that the first is a hidden, heavenly Man. \u00ab\u1f65\u03c3\u03c4\u03b5 \u03b4\u03b9\u03c4\u03c4\u1f78\u03bd \u03b5\u1f36\u03b4\u03bf\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd, \u03c4\u1f78 \u03bc\u1f72\u03bd \u03b8\u03b5\u03af\u1ff3 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03b9 \u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u1ff7 \u03b2\u03b9\u03bf\u03cd\u03bd\u03c4\u03c9\u03bd, \u03c4\u1f78 \u03b4\u1f72 \u03b1\u1f35\u03bc\u03b1\u03c4\u03b9 \u03ba\u03b1\u1f76 \u03c3\u03b1\u03c1\u03ba\u1f78\u03c2 \u1f21\u03b4\u03bf\u03bd\u1fc7 \u03b6\u03ce\u03bd\u03c4\u03c9\u03bd. (Quis Rerum Divinarum Heres Sit \u00a7\u00a756\u201158); Gen. 2:7\t\u201cAnd God formed man of the dust\u2026\u201d Two men: (1) corporeal, (2) intelligible, archetype; the second is the Logos, the hidden divine image. (QG 1.4)<\/td>\u201cHow is it,\u201d
\nasked Rabbi Abraham ben David of Posqui\u00e8res, a contemporary of Maimonides who wrote critical scholia to his Mishn\u0113 T\u014dr\u0101, \u201cthat Maim\u016bn\u012b calls somebody
\na sectarian who says: There is only one God, but He is a body and has a
\nform?\u201d (<\/td>		<\/td>Genesis (creation of man) (The Logos, identified with Wisdom, is the creator of humanity, caring for both body and soul as the physician of all humankind) \u1f41 \u03bb\u1f79\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u1f79\u03c2, \u1f41 \u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u1f75\u03c3\u03b1\u03c2 \u03c4\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd (Clement, Paedagogus 1.6.3); Genesis 2\u20133 (Adam)\tThe Lord, wishing again to free Adam, \u201cbeing enclosed in flesh (\u03c3\u03b1\u03c1\u03ba\u1f76 \u1f10\u03bd\u03b4\u03b5\u03b8\u03b5\u1f77\u03c2), subdued the serpent (\u03c4\u1f78\u03bd \u1f44\u03c6\u03b9\u03bd \u1f10\u03c7\u03b5\u03b9\u03c1\u1f7d\u03c3\u03b1\u03c4\u03bf)\u201d\u2014describing Christ as physically present and active in Eden.\t\u03c3\u03b1\u03c1\u03ba\u1f76 \u1f10\u03bd\u03b4\u03b5\u03b8\u03b5\u1f77\u03c2 \u2026 \u03c4\u1f78\u03bd \u1f44\u03c6\u03b9\u03bd \u1f10\u03c7\u03b5\u03b9\u03c1\u1f7d\u03c3\u03b1\u03c4\u03bf (Clement of Alexandria, Protrepticus 111.2\u20133); \tChrist is the one who \u201crecapitulated in Himself his own handiwork\u201d and \u201cvivifies Adam\u201d (i.e., Christ was present to restore Adam, the first man), but not as a character acting in a specific OT scene\u2014rather as a cosmic agent. (Irenaeus Adversus Haereses 3.23.1, 3.23.7, 3.23.8); Adam\u2019s formation, and God\u2019s hands (Genesis 1\u20132)\tThe Son and Spirit are God\u2019s \u201chands\u201d who formed Adam; but there is no statement that Jesus or Christ appears physically in Genesis, only that the Son participates in creation as Word.\t\u201chands of God, that is, by the Son and the Holy Spirit\u201d (Irenaeus, Adversus Haereses V.6.1)The healing of the man born blind (John 9)\tChrist\u2019s action of making clay and healing is said to be a sign of the same \u201chand of God which formed us at the beginning\u201d (i.e., in Adam). This is typology\u2014not a claim that Jesus appeared in Genesis. (Adversus Haereses V.15.2\u2013V.15.3); The forming of man\/Adam (Genesis 2)\tThe \u201cWord of God\u201d forms humans in the womb and \u201cformed the visual power\u201d in the man born blind (John 9). He says, \u201cthe Lord who formed the visual powers is He who made the whole man.\u201d No explicit claim of Jesus appearing physically before the incarnation\u2014the Word is always the pre-existent divine agent, not incarnate.\t\u201cthe Word of God forms us in the womb\u201d (Irenaeus, Adversus Haereses V.15.3-V.15.4); Creation\/Formation of Man (Genesis 2)\tIrenaeus says that Christ \u201ccomprises in Himself that original man\u201d (Adam), and that \u201cthe Lord did perform His command, being made of a woman, by both destroying our adversary, and perfecting man after the image and likeness of God.\u201d (Irenaeus, Adversus Haereses\tV.21.1\u20132); Genesis 2\u20133 (Paradise) The Word of God walked\/talked with Adam in Paradise, prefiguring incarnation. (Irenaeus, Dem. 12); Genesis 2 \/ Incarnation\tThe Lord \u201csummed up\u201d Adam by taking the same entry into flesh\u2014born of Virgin, as Adam was from virgin earth.\t\u1f00\u03bd\u03b1\u03ba\u03b5\u03c6\u03b1\u03bb\u03b1\u03b9\u03bf\u03cd\u03bc\u03b5\u03bd\u03bf\u03c2\t(Irenaeus, Dem. 32); Genesis 2\u20133\tAdam and Eve are \u201crecapitulated\u201d (summed up) in Christ and Mary\u2014obedience of the Virgin undoes disobedience.\t\u1f00\u03bd\u03b1\u03ba\u03b5\u03c6\u03b1\u03bb\u03b1\u03b9\u03ce\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9\t(Irenaeus, Dem. 33); Genesis 2:7; Genesis 3:19\tChrist as \u201cthe Word made flesh\u201d is prefigured in the original creation of Adam; Adam\u2019s flesh is already a type of the incarnation.\tsermo caro quod et terra tunc\t(Tertullian De resurrectione carnis VI.3) (p.20); Gen 2:7, 3:19\tAdam as the first \u201cman\u201d made from earth; Christ as \u201cman from heaven\u201d\u2014both terms refer to a real human being, i.e., flesh.\thomo…caro…Adam (man…flesh…Adam), terra es et in terram ibis (dust you are…)\t(Tertullian De resurrectione carnis, XLIX.2\u20133, LII.18); Genesis 2\u20133 (Return to Paradise)\tHumanity will be restored in Christ to paradise \u201cwhere [he] was at the beginning\u201d; but Tertullian does NOT say Christ was present in Genesis, only that the destiny is restored \u201cin Christ\u201d. totus homo in paradisum revocatur, ubi ab initio fuit (Tertullian, De Monogamia 5.4); Genesis 2\u20133 (Creation of Adam & Eve)\tChrist is called the \u201clast Adam\u201d and his unmarriedness is compared to Adam before exile from paradise; \tnovissimus Adam, id est Christus, innuptus in totum, quod etiam primus Adam ante exilium (Tertullian De Monogamia 6.6\u20136.7); Genesis 2:7, 1 Corinthians 15:45, Isaiah 7:14\tTertullian repeatedly compares Christ as the “second Adam” to the first Adam, who was formed from earth, showing that Christ truly took flesh.\t“primus homo de terrae limo, secundus homo de caelo” (Tertullian De Carne Christi VIII.5\u20136, XVII.4 p. 36, 60); Genesis 2:7; Colossians 1:16
\nAll things were created by and in Christ, including Adam and the cosmos\u2014implying Christ’s preexistence and activity before the incarnation.
\n“si non in illo condita sunt universa in caelis et in terris, visibilia et invisibilia…” (Tertullian, Adv. Marc. 5.19.4)<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 2:8<\/td><\/td><\/td>Gen. 2:8 \u201cPlanted a garden\u2026 put the man whom He had formed.\u201d\tThe moulded man is the soul\/body composite; the man in the image is incorporeal, self-taught, divine archetype. (QG 8)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 2:19<\/td><\/td><\/td>Gen. 2:19\u201320\t\u201cGod brought the animals to Adam\u2026\u201d\tAdam, as primordial man, has the power to name\u2014reflecting the archetypal, ruling mind. (QG 20\u201322)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 2:23<\/td><\/td>\u05de\u05b5\u05d0\u05b4\u0596\u05d9\u05e9\u05c1 (Because she was taken out of Man)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 2:24<\/td><\/td>\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(Therefore shall a man leave his father)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 2:25<\/td><\/td><\/td>Gen. 2:25\t\u201cThey were both naked\u2026\u201d\tNakedness as innocence, reflecting archetypal man\u2019s uncorrupted state.\t(QG 1.30)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:6<\/td>\u05d5\u05b7\u05ea\u05b4\u05bc\u05ea\u05b5\u05bc\u05df \u05d2\u05b7\u05bc\u05dd-\u05dc\u05b0\u05d0\u05b4\u05d9\u05e9\u05b8\u05c1\u05d4\u05bc \u05e2\u05b4\u05de\u05b8\u05bc\u05d4\u05bc, \u05d5\u05b7\u05d9\u05b9\u05bc\u05d0\u05db\u05b7\u05dc.<\/td><\/td><\/td><\/td>Gen. 3:6, Deut. 9:9, Deut. 30:19, \u05d0\u05d3\u05dd (\u201cman\u201d), \u05d1\u05e8\u05e0\u05e9\u05d4\t\u201cto nourish the mind of man \u2026 Adam ate, prepared death; Moses fasted, prepared life\u201d\tContrasts Adam\u2019s choice (death) and Moses\u2019 (life\/Torah). \u201cMan\u201d is Adam, (Tibat Marqe IV); Gen. 3:5 (SP)\tAvoids \u201clike God\u201d reading, makes Adam\/Eve like angels\u201c\u05db\u05de\u05dc\u05d0\u05db\u05d9\u05d4\u201d (\u201clike angels\u201d)\t\u201cand you will be like angels\u201d (not \u05d0\u05dc\u05d4\u05d9\u05dd), (Tibat Marqe IV); Gen. 3:6, 3:16\u201319,
\n\u05e9\u05d7\u05ea\u05d5 \u05d0\u05d3\u05dd (\u201cthey corrupted themselves, Adam & Eve\u201d) \u201ccorrupted in their lust, eating what was withheld \u2026 deed of Adam, origin of evil\u201d (Tibat Marqe IV), Genesis 3, Adam\tAdam \u05e9\u05d1\u05d9\u05dc\u05d4 \u05d3\u05d0\u05d3\u05dd \u05d4\u05dc\u05da \u05d1\u05d4 (\u201cpath of Adam\u201d\u2014death)\tAdam as prototype of man and mortality (Tibat Marqe V, 5)<\/td>		Genesis 3\tClement refers to the Lord as the same one “then and now,” judging desire even before the institution of marriage. This can be read as an implication that the same Lord\/Christ who speaks in the Gospel also judged in Paradise.\t\u1f41 \u03b1\u1f50\u03c4\u1f78\u03c2 \u03bf\u1f56\u03bd \u1f26\u03bd \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03c4\u03cc\u03c4\u03b5 \u03ba\u03c1\u03af\u03bd\u03c9\u03bd \u03c4\u1f74\u03bd \u03c0\u03c1\u03bf\u03bb\u03b1\u03b2\u03bf\u1fe6\u03c3\u03b1\u03bd \u03c4\u1f78\u03bd \u03b3\u03ac\u03bc\u03bf\u03bd \u1f10\u03c0\u03b9\u03b8\u03c5\u03bc\u03af\u03b1\u03bd\t(Clement of Alexandria, Stromateis 3.14.95.1); Adam\u2019s fall, restoration\tThe Word sent to the place of Adam\u2019s fall, breaks bonds, manifests resurrection, raises man to the Father.\t\u1f41 \u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u1f78\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03bb\u03cc\u03b3\u03bf\u03c2; \u1f10\u03c6\u03ac\u03bd\u03b7 \u03c4\u1f78 \u03c6\u1ff6\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 (Irenaeus Dem. 38) (104)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:7<\/td><\/td><\/td>Gen. 3:7\t\u201cThe eyes of both were opened.\u201d\t\u201cEyes\u201d as vision of the soul; the rational \u201ceye\u201d (mind) is counsellor of understanding\u2014a higher power within man. (QG 1.39)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:8<\/td><\/td><\/td>Gen\u202f3\u202f:8 (the voice of God \u201cin the midst of the garden.” Philo contrasts the cosmic Mind (God) with the individual human mind, noting that the one who abandons his \u201cown\u201d mind confesses that nothing in the \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u2011mind has power) \u03c4\u1f70 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b9\u03bd\u03bf\u03bd \u03bd\u03bf\u1fe6\u03bd \u2026 \u1f41 \u03b4\u1f72 \u03c0\u03ac\u03bb\u03b9\u03bd \u1f00\u03c0\u03bf\u03b4\u03b9\u03b4\u03c1\u03ac\u03c3\u03ba\u03c9\u03bd \u03b8\u03b5\u1f78\u03bd \u2026 \u03bc\u03cc\u03bd\u03bf\u03c2 \u1f41 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b9\u03bd\u03bf\u03c2 \u03bd\u03bf\u1fe6\u03c2 (Leg.\u202fAll.\u202fIII \u00a7\u202f29\u201331); <\/td><\/td><\/td>Genesis 3:8\u201319 The Lord God (understood by Irenaeus as the Word\/Christ) is the one who walked in the garden, spoke to Adam and Eve, questioned them, and pronounced the curse (but not directly on Adam). (Irenaeus, Adversus Haereses\t3.23.3, 3.23.5); Genesis 3:8 (the Lord calling Adam in Paradise)\tIrenaeus says, \u201cthe Lord came to him [Adam] at eventide, called him forth, and said, \u2018Where art thou?\u2019\u201d and that in the last times, \u201cthe very same Word of God came to call man, reminding him of his doings\u2026\u201d He makes a typological connection, implying that the same Word (Christ) who called Adam later \u201ccalls\u201d mankind in the incarnation, but does not say Christ appeared physically as Jesus to Adam.\t\u201cthe Lord came to him at eventide, called him forth, and said, \u2018Where art thou?\u2019 \u2026the very same Word of God came to call man\u201d\t(Irenaeus, Adversus Haereses V.15.4, V.15.4-V.15.5)<\/td><\/td>Qur\u2019an 112; Genesis 3:8; Genesis 18:1\u20132; Genesis 32:24\u201330 (Biblical echoes)\tEarly Islamic arguments about \u201ctheophanies\u201d as God\u2019s visible bodily appearance, paralleling the Bible.\t\u201cwalking,\u201d \u201cappearing,\u201d etc.\tp. 6, p. 19\tScriptural echo, polemic with Jews\/Christians; sometimes identified as Christ in Christian\/Islamic discourse.<\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:9 <\/td><\/td><\/td>Gen. 3:9 \u201cWhere art thou?\u201d \u201cSovereign and ruling element\u201d (mind\/man) as divine, hidden principle; sense (woman) as lower.\t(QG 1.45)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:12 – 13 <\/td><\/td><\/td>Gen. 3:12\u201313 \u201cThe woman gave me\u2026 I ate\u2026\u201d\tThe mind (hidden man) is misled by the senses; sense and mind as distinct faculties. (QG 1.46)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:15<\/td><\/td><\/td><\/td><\/td><\/td>Genesis 3:15, Psalm 91:13\tThe seed of the woman (Christ, born of Mary) would crush the serpent\u2019s head. \u201cThou shalt tread upon the asp and the basilisk; thou shalt trample down the lion and the dragon.\u201d Christ is implied as the one to fulfill this, so his action is anticipated in the OT… (\u201cThou shalt tread upon the asp and basilisk\u2026\u201d) (Irenaeus, Adversus Haereses 3.23.7)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:16<\/td>\u05d5\u05b0\u05d0\u05b6\u05dc-\u05d0\u05b4\u05d9\u05e9\u05b5\u05c1\u05da\u05b0, \u05ea\u05b0\u05bc\u05e9\u05c1\u05d5\u05bc\u05e7\u05b8\u05ea\u05b5\u05da\u05b0, \u05d5\u05b0\u05d4\u05d5\u05bc\u05d0, \u05d9\u05b4\u05de\u05b0\u05e9\u05b8\u05c1\u05dc-\u05d1\u05b8\u05bc\u05da\u05b0<\/td>\u05d0\u05b4\u05d9\u05e9\u05b5\u05c1\u05da\u05b0\u0599(Yet your desire will be for your husband)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:17<\/td><\/td><\/td>Gen. 3:17\t\u201cCursed is the earth for thy sake\u2026\u201d\tMind is \u201cdivine inbreathing\u201d; God curses body\/earth, not the hidden mind\/divine in man. (QG 1.50)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:19<\/td><\/td><\/td><\/td><\/td><\/td>1 Cor. 15:21\u201322; Gen. 3:19\tTertullian stresses the resurrection is bodily, \u201cfor as by man came death, by man came also the resurrection of the dead,\u201d making Christ a \u201cman\u201d in Adamic parallelism.\t\u201cper hominem resurrectio \u2026 in Christo corpore vivificemur\u201d (Tertullian Adversus Marcionem (Tertullian, Adversus Marcionem V.9.5)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:21<\/td><\/td><\/td>Gen. 3:21\t\u201cTunics of skin\u2026\u201d Allegory: Mind (Adam) and sense (Eve) are divine powers; body is their tunic. (QG 1.53)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:22<\/td><\/td><\/td>Genesis\u202f3\u202f:\u202f22 \u2013 \u201cBehold, Adam has become as one of us\u2026\u201d Philo takes the phrase \u201c\u1f61\u03c2 \u03b5\u1f37\u03c2 \u1f21\u03bc\u1ff6\u03bd\u201d to imply more than one divine interlocutor and therefore to hint again at the existence of that same heavenly Man who stands \u201camong us\u201d (God and His powers) and is not identical with the earth\u2011born Adam. \u00ab\u1f30\u03b4\u03bf\u1f7a \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5\u03bd \u1f08\u03b4\u1f70\u03bc \u1f61\u03c2 \u03b5\u1f37\u03c2 \u1f21\u03bc\u1ff6\u03bd\u00bb De\u202fConfusione\u202fLinguarum 170\u2011171; Gen. 3:22\t\u201cAdam is as one of us\u2026\u201d\tDivine archetypes in God, likeness in man\u2014the rational part is a reflection of hidden divine powers.\t(QG 1.54)<\/td><\/td><\/td>Genesis 3:22\t\u201cBehold, Adam is become as one of us\u201d\u2014a literal plurality; Christ included.\t\u1f61\u03c2 \u03b5\u1f37\u03c2 \u1f10\u03be \u1f21\u03bc\u1ff6\u03bd (Justin Dial. 129)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 3:24<\/td><\/td><\/td>Gen. 3:24\t\u201cCherubim and fiery sword\u2026\u201d\tCherubim = God\u2019s powers; man\u2019s rational faculty is a participant in these higher powers. (QG 1.57)<\/td><\/td><\/td>Gen 3:24 (Messianic \u201cangel\u2011man\u2011captain\u201d; Justin reads Genesis 3:24 typologically to show the Messiah is both \u201cangel and man and captain\u201d) \u1f41 \u03b3\u1f70\u03c1 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u2026 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c1\u03c7\u03b9\u03c3\u03c4\u03c1\u03ac\u03c4\u03b7\u03b3\u03bf\u03c2 \u2026 (Justin Martyr, Dial.\u202f34.2)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 4:1 seminal<\/td><\/td>\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(I have gotten a man from the Lord)<\/td>Gen\u202f4\u202f:\u202f1 (Eve\u2019s cry \u201c\u1f18\u03ba\u03c4\u03b7\u03c3\u03ac\u03bc\u03b7\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6\u201d lets Philo read the birth of Cain as the making of a Man that comes \u201cthrough God,\u201d signaling a higher, God\u2011wrought \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 distinct from the earthly Adam) \u1f18\u03ba\u03c4\u03b7\u03c3\u03ac\u03bc\u03b7\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (\u03a0\u03b5\u03c1\u1f76 \u03c4\u1ff6\u03bd \u03a7\u03b5\u03c1\u03bf\u03c5\u03b2\u1f76\u03bc \u00a7\u202f40); Genesis\u202f4\u202f:\u202f1 (Philo rebukes the \u03bd\u03bf\u1fe6\u03c2 for saying \u201cI have acquired a man,\u201d insisting that only God is the true cause of every birth; here \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 hints at a Man who exists \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 rather than through human possession) \u1f10\u03ba\u03c4\u03b7\u03c3\u03ac\u03bc\u03b7\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 (\u03a0\u03b5\u03c1\u1f76 \u0393\u03b5\u03bd\u03ad\u03c3\u03b5\u03c9\u03c2 \u1f0c\u03b2\u03b5\u03bb \u03ba.\u202f\u1f6f\u03bd\u2026 \u00a7\u202f124\u2011126) <\/td><\/td><\/td>Christians who invented the “Virgin Birth” clearly got their idea from Philo’s interpretation of Genesis 4:1. In other words, the invention of “Man” inseminating Mary and making “Jesus” derives from an original literary understanding of Man inseminating Eve. It seems to start with Matthew 1:18-25. But the reality is that Justin is most associated with the idea even though his only student we know of – Tatian – shares a gospel form with him (the “gospel harmony”) which according to our only reliable testimony, did not have a virgin birth narrative (contra Crawford and others). The writings of Justin were reworked between 192 – 197 CE (cf. Williams), the Virgin birth goes back to Irenaeus’s witness in Book Three. Perhaps it was invented in the second half of the second century which is when the figure of “Jesus” is likely first established in Valentinian circles. late 2nd century (Theophilus of Antioch, Ad Autol. II 28\u201329) sees “\u03b4\u03b9\u1f70 \u03c4\u03bf\u1fe6 \u0398\u03b5\u03bf\u1fe6” as prophetic of the incarnation of a divine “Man-God,” strongly paralleling Philo’s notion of divine causation; late 2nd century (Clement of Alexandria, Strom. III 104; Exc. ex Theod. 54). Eve mistakenly identifies Cain as the promised Lord (\u03ba\u03cd\u03c1\u03b9\u03bf\u03c2), suggesting divine origin. Similar to Philo in emphasizing divine agency); late 2nd\tcentury (Irenaeus, Demonstr. 17; AH III 23.7)\tInterprets Eve\u2019s statement as believing she bore the Christ, the seed promised by God. Close to Philo\u2019s idea of divine causation; early 3rd century (Tertullian, De monog. 5; Ps-Tertullian, Adv. omn. haer. 2) Explicit Christological reading: \u201cvirum Deum peperi\u201d (I have borne a man-God), clearly parallels Philo\u2019s divine causation concept; 3rd\tCommodianus, Carm. apol. 156\tYes\tFollows Tertullian closely in reading the verse prophetically of Christ\u2019s divine-human origin. Aligns strongly with Philo\u2019s view; 3rd\tOrigen, Hom. in Gen. I.17; QG Gen. I.58\tYes\tStrongly emphasizes the Logos as the true \u201cman\u201d begotten through divine rather than human seed. Explicitly resonates with Philo\u2019s divine-generation motif.
\nearly 4th\tLactantius, Epit. Div. Inst. 4 (= 22) \u00a77\tYes\tRegards this verse explicitly as the first oracle predicting Christ\u2019s divine birth, closely matching Philo\u2019s divine causation.
\n4th\tAthanasius, De incarn. Verbi 35.7\tYes\tUses the verse to argue that from the beginning the incarnation (Logos-Man) was expected through divine agency. Very close to Philo\u2019s notion.
\n4th\tDidymus the Blind, Comm. in Gen. \u00a7\u00a7117\u2013119\tYes\tInterprets the \u201cman\u201d explicitly as the pre-existent Logos assuming flesh through divine rather than human origin. Matches Philo\u2019s interpretation.
\n4th\tBasil of Caesarea, Contra Eun. II.20\tYes\tClaims the verse shows the Only-Begotten (\u03bc\u03bf\u03bd\u03bf\u03b3\u03b5\u03bd\u03ae\u03c2) already called “Man,” clearly suggesting divine agency in conception. Aligns strongly with Philo.
\n4th\tGregory of Nyssa, Contra Eun. I.496; De virg. 12.4\tYes\t“Man” as archetypal Christ and source of new creation; strongly implies divine origin akin to Philo\u2019s interpretation.
\n4th\tGregory Nazianzen, Carmina theol. 2.1 (ll. 448 & 492)\tYes\tPoetic gloss explicitly interpreting Eve’s words as foretelling a \u201cMan-God\u201d (\u03b8\u03b5\u03ac\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2). Matches closely Philo\u2019s divine-agency interpretation.
\n4th\tEpiphanius, Panar. 39.4\u20135\tYes\tUses the verse explicitly as prophetic scriptural witness to Christ as God-Man. Strongly aligns with Philo\u2019s emphasis on divine causation.
\n4th\tAmbrose, De Cain et Abel I.2; I.10\tYes\tReads “virum per Deum” as explicitly prophetic of Christ as divine-human offspring. Aligns with Philo\u2019s divine-generation interpretation.
\n4th\tJerome, Quaest. Hebr. in Gen. 4.1\tYes\tPrefers LXX “per Deum” explicitly interpreting the phrase prophetically of the future divine birth of Christ. Closely parallels Philo\u2019s concept.<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 4:6<\/td><\/td><\/td><\/td><\/td><\/td>Genesis 4:6\u201316 The Lord God (again, implied to be the Word\/Christ) is the one who counsels and rebukes Cain after Abel\u2019s murder.\t(Irenaeus Adversus Haereses 3.23.4)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 4:24<\/td><\/td><\/td><\/td><\/td><\/td>Matt 18:22; Gen 4:24 (Lamech)\tChrist commands to forgive seventy times seven, as a reversal of vengeance in Genesis (Lamech); he reforms the law for the better.\tseptuagies septies\u2026Genesi\u2026Lamech (Tertullian, De Oratione \u00a77)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 4:26<\/td><\/td><\/td>Gen\u202f4\u202f:\u202f26 Enosh Because Enosh\u2019s name means \u201cMan,\u201d Philo reads the verse as teaching that Man properly lives by hope in God. \u1f18\u03bd\u1f7c\u03c2\u202f\u2014\u202f\u1f11\u03c1\u03bc\u03b7\u03bd\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u202f\u2014\u202f\u1f10\u03bb\u03c0\u03af\u03c2 \u2026 \u03b1\u1f55\u03c4\u03b7 \u1f21 \u03b2\u03af\u03b2\u03bb\u03bf\u03c2 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b5\u03c9\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd (Quod deterius potiori insidiari soleat \u00a7\u00a7138\u2011139); Gen\u202f4\u202f:\u202f26 (En\u014ds – Philo turns the etymology of \u1f18\u03bd\u03ce\u03c2 (\u201cMan\u201d) into a doctrine: true \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 is the soul that hopes in God, whereas the hopeless person \u201cis not man at all) \u1f18\u03bd\u1f7c\u03c2\u202f\u2014\u202f\u1f11\u03c1\u03bc\u03b7\u03bd\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u202f\u2014\u202f\u1f10\u03bb\u03c0\u1f76\u03c2 \u2026 \u03b1\u1f55\u03c4\u03b7 \u1f21 \u03b2\u03af\u03b2\u03bb\u03bf\u03c2 \u03b3\u03b5\u03bd\u03ad\u03c3\u03b5\u03c9\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u2026 \u1f41 \u03b4\u03cd\u03c3\u03b5\u03bb\u03c0\u03b9\u03c2 \u03bf\u1f50\u03ba \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (De\u202fAgricultura \u00a7\u00a7138\u2011140); Gen 4:26\t\u201cEnosh is interpreted as \u2018man\u2019.\u201d\tMan as the rational faculty (mind), locus of hope. (QG I.79)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 5:1<\/td><\/td><\/td>Gen\u202f4\u202f:\u202f26\u202f\u2013\u202f5\u202f:\u202f1 (En\u014dsh and \u201cThis is the book of the generations of men\u201d Philo explains that Scripture reserves the title \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 for En\u014dsh because he alone lives by hopeful trust in God; anyone without that hope is \u201ca man\u2011shaped beast,\u201d not truly human) \u00ab\u03c4\u1f78\u03bd \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u1f10\u03bb\u03c0\u03af\u03b4\u03bf\u03c2 \u1f10\u03c1\u03b1\u03c3\u03c4\u1f74\u03bd \u03c0\u03c1\u03bf\u03c3\u03b5\u1fd6\u03c0\u03b5\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd\u00bb \u2026 \u00ab\u1f61\u03c2 \u03bc\u03cc\u03bd\u03bf\u03c5\u202f\u2026\u202f\u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd \u1f44\u03bd\u03c4\u03bf\u03c2\u00bb (On Abraham \u00a7\u00a7\u202f7\u201110); Gen 5:1\t\u201cGeneration of men\u201d\tMan as the being with \u201cextraordinary hope\u201d (a divine trait) (QG I.80)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 5:22<\/td><\/td><\/td>Gen 5:22\u201324 \u201cEnoch was pleasing to God…\u201d\tMan (at highest) is translated to the spiritual realm\t(QG I.82\u201386)<\/td><\/td>Gen. 5:24, Enoch: \u201c\u05d7\u05e0\u05d5\u05da \u05d4\u05ea\u05d4\u05dc\u05da \u05d1\u05e8\u05d9\u05d7\u05d5\u05ea \u05d0\u05dc\u05d4\u05d4\u201d\t\u201cEnoch walked with God\u201d Righteous man, cited as example (Tibat Marqe IV)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 6:3<\/td><\/td><\/td>In \u00a732\u201333 Philo explicitly introduces an allegorical notion of a “true” or “real” man (\u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u1f78\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2), defined by spiritual virtue, set apart from bodily or earthly man. This parallels his treatment of divine causation and spiritual “man” elsewhere, notably similar to his reading in Genesis 4:1.
\nGenesis 6:3 In \u00a7\u00a719 and 53\u201356 Philo further contrasts ordinary humanity (fleshly men) negatively against exceptional humans (like Moses), who represent divine reason and virtue. Here, again, the “real man” closely approximates a Logos-like or divinely enlightened individual; Genesis 6:3 God\u2019s spirit can remain only in one single \u201cspecies\u201d of men\u2014the stripped\u2011bare intellect that reaches Him) \u03bc\u03cc\u03bd\u1ff3 \u03b4\u1f72 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03b5\u1f34\u03b4\u03b5\u03b9 \u1f11\u03bd\u03af \u03c0\u03b1\u03c1\u03b1\u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9\u2026 \u03b3\u03c5\u03bc\u03bd\u1fc7 \u03c4\u1fc7 \u03b4\u03b9\u03b1\u03bd\u03bf\u03af\u1fb3 \u03c0\u03c1\u1f78\u03c2 \u03b8\u03b5\u1f78\u03bd \u1f00\u03c6\u03af\u03be\u03b5\u03c4\u03b1\u03b9\u00bb (De\u202fGig. 53\u201154); Gen 6:3\t\u201cMy spirit shall not remain…\u201d\tDivine spirit is intelligence\/wisdom, can reside in man\t(QG I.90); Gen\u202f6\u202f:\u202f4 (\u201c\u03bf\u1f57\u03c4\u03bf\u03af \u03b5\u1f30\u03c3\u03b9\u03bd \u03bf\u1f31 \u03b3\u03af\u03b3\u03b1\u03bd\u03c4\u03b5\u03c2\u2026\u201d Philo ranks mankind in three orders; the third are \u201cmen of God,\u201d wholly transferred to the intelligible realm. \u00ab\u03bf\u1f31 \u03bc\u1f72\u03bd \u03b3\u1fc6\u03c2\u2026 \u03bf\u1f31 \u03b4\u1f72 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6\u2026 \u03b8\u03b5\u03bf\u1fe6 \u03b4\u1f72 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 \u1f31\u03b5\u03c1\u03b5\u1fd6\u03c2 \u03ba\u03b1\u1f76 \u03c0\u03c1\u03bf\u03c6\u1fc6\u03c4\u03b1\u03b9 (De\u202fGig. 60\u201161); Gen 6:4\t\u201cGiants born from angels\/women\u201d\t\u201cSons of God\u201d = spiritual men; \u201cman\u201d as aspirant to divinity\tQG I.92<\/td>		<\/td><\/td>The Alexandrian tradition clearly read Philo and borrowed from him. Clement of Alex. \u2013 Strom. VI 84 7\tGod\u2019s Spirit leaves the \u03c3\u03ac\u03c1\u03ba\u03b9\u03bd\u03bf\u03b9 while remaining in the perfect, rational man; life-span text turned into moral allegory. Origen \u2013 Quaest. in Gen. I 90; frgs. in caten\u00e6\t\u201cSpirit\u201d = divine Wisdom; it \u201cremains\u201d only in the stripped-down \u03bd\u03bf\u1fe6\u03c2. Ordinary men are merely flesh, the one \u2018species of man\u2019 fit for God is spiritual. Didymus the Blind \u2013 Comm. in Gen. II \u00a7\u00a7 152-157 & passim\tRepeats Origen almost verbatim; calls the pneumatophoros the \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03cc\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2.Didymus \u2013 De Trinitate II 2-3\tVerse proves that the Spirit\u2019s temple is the rational soul, not the fleshly man. Arnobius Siccaensis\u2019 Aduersus nationes (ca.\u202f303\u2013310; apologetics; Clavis\u202f93; Marchesi edition, Arnobii adversus nationes libri\u202fVII, Turin 1953; reference at Book\u202f2, p.\u202f150, line\u202f10, BP2) leads into Commodianus\u2019 Carmen apologeticum (or Carmen de duobus populis, ca.\u202f201\u2013500; apologetics; Clavis\u202f1471; Martin I., CCL\u202f128 [1960], pp.\u202f73\u2013113; reference p.\u202f80, line\u202f184, BP2) and Lactantius\u2019 Divinae Institutiones (ca.\u202f304\u2013311; apologetics; Clavis\u202f85; Brandt, CSEL\u202f19 [1890], pp.\u202f1\u2013672; references Book\u202f2 \u00a7\u202f23, p.\u202f160, line\u202f9; Book\u202f2 \u00a7\u202f3, p.\u202f160, line\u202f23, BP2) followed by his Epitome Divinarum Institutionum (ca.\u202f314\u2013321; apologetics; Clavis\u202f86; same edition; reference Book\u202f22 \u00a7\u202f5, p.\u202f695, line\u202f2, BP2). Next is Tertullianus\u2019 De monogamia (ca.\u202f213\u2013217; Christian life; Clavis\u202f28; Dekkers, CCL\u202f2 [1954], pp.\u202f1229\u20131253; reference \u00a7\u202f3, p.\u202f1229, line\u202f23, BP1) and De resurrectione mortuorum (ca.\u202f208\u2013212; undetermined theme; Clavis\u202f19; Borleffs, CCL\u202f2 [1954], pp.\u202f921\u20131012; reference \u00a7\u202f2, p.\u202f933, line\u202f5, BP1). Then Athanasius Alexandrinus\u2019 Epistulae ad Serapionem (ca.\u202f358\u2013360; theology; Clavis\u202f2094; reference \u00a7\u202f5, p.\u202f540+, BPH) followed by the possible Homilia adversus Arium, de sancta genetrice Dei Maria (Coptic) (ca.\u202f330\u2013400; dogma; Clavis\u202f2187; Lefort, Turin papyrus edition [1958], pp.\u202f209\u2013239; references p.\u202f226, line\u202f36+ and p.\u202f227, line\u202f2+, BPH). Clemens Alexandrinus\u2019 Stromata (ca.\u202f190\u2013215; faith and reflection; Clavis\u202f1377; Staehelin & Fruechtel GCS 52\/17; Book\u202f6 \u00a7\u202f7, p.\u202f474, line\u202f1, BP1) is followed by Didymus Alexandrinus with Commentarii in Genesim II (ca.\u202f350\u2013398; exegesis; Clavis\u202f2546; Nautin & Doutreleau SC\u202f244 [1978]; \u00a7\u00a7\u202f146 through\u202f157 spanning pp.\u202f12\u201336, BP7), Commentarii in Zachariam (ca.\u202f387\u2013393; exegesis; Clavis\u202f2549; SC\u202f83\u201385 [1962]; Book\u202f4 p.\u202f956, line\u202f8+, BP7), Fragmenta in Epistulam secundam ad Corinthios in catenis (ca.\u202f350\u2013398; exegesis; Clavis\u202f2560; Staab M\u00fcnster 1933, pp.\u202f14\u201344; p.\u202f36, line\u202f22+, BP7), Fragmenta in Psalmos (two fragments; ca.\u202f350\u2013398; exegesis; Clavis\u202f2551; Muhlenberg 1977; \u00a7\u202f929 p.\u202f198, line\u202f20+, \u00a7\u202f1152 p.\u202f298, line\u202f20+, BP7), and In epistulas catholicas brevis enarratio (ca.\u202f350\u2013398; exegesis; Clavis\u202f2562; Zoepfl 1914; p.\u202f24, line\u202f8+, BP7). Possibly attributed to him: De trinitate (PG 39) (ca.\u202f350\u2013450; theology; Clavis\u202f2570; PG\u202f39 [1858], pp.\u202f600\u2013992; Book\u202f2 \u00a7\u202f20 p.\u202f740, Book\u202f3 \u00a7\u202f31 p.\u202f957+, BP7), and De trinitate II,\u202f1\u20137 (ca.\u202f350\u2013450; theology; same Clavis; Seiler 1975; Book\u202f2 sections p.\u202f18, p.\u202f26, p.\u202f38, p.\u202f54+, BP7). Finally Iulius Africanus\u2019 Chronographiae (ca.\u202f201\u2013250; ecclesiastical history; Clavis\u202f1690; Routh 1846 pp.\u202f238\u2013309; p.\u202f242, line\u202f9, BP2).<\/td>Marinus (likely originally Megethius the Marcionite) argues that Genesis 6:3 proves that there is no fleshly resurrection (presumably because “Adam” is used throughout rather than Ish) (Pretty p. 173). Marinus\/Megethius’s understanding the same as Philo QG: What is the meaning of the expression, “My spirit shall not always strive with man, because he is but flesh?” (#Ge 6:3). An oracle is here promulgated as if it were a law; for the divine spirit is not a motion of the air, but intellect and wisdom; just as it also flows over the man who with great skill constructed the tabernacle of the Lord, namely upon Bezaleel, when the scripture says, “And he filled him with the divine spirit of wisdom and understanding.” Therefore that spirit comes upon men, but does not abide or persevere in them; and the Lord himself adds the reason, when he says, “Because they are flesh.” For the disposition of the flesh is inconsistent with wisdom, inasmuch as it makes a bond of alliance with desire; on which account it is evident that nothing important can be in the way of incorporeal and light souls, or can be any hindrance to their discerning and comprehending the condition of nature, because a pure disposition is acquired together with constancy.”<\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 6:7<\/td><\/td><\/td>Gen 6:7\t\u201cI am angry I made them\u201d\tOnly \u201cman\u201d can misuse rational\/divine image\t(QG I.95)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 6:9<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05c1 (Noah was in his generations a righteous man)<\/td>Gen\u202f6\u202f:\u202f9 (\u201cNoah, a righteous man, perfect in his generation\u201d By calling Noah \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, Philo makes \u201cman\u201d the badge of the righteous mind: only the just person deserves the name, whereas the unjust are merely man\u2011like animals) \u00ab\u039d\u1ff6\u03b5 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03c2\u00bb \u2026 \u00ab\u03bd\u1fe6\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03bf\u1f50 \u03ba\u03bf\u03b9\u03bd\u1ff7 \u03c4\u03cd\u03c0\u1ff3\u202f\u2026 \u03ba\u03b1\u03bb\u03b5\u1fd6, \u03c4\u1f78\u03bd \u03bc\u1f72\u03bd\u03c4\u03bf\u03b9 \u03ba\u03b1\u03c4\u1fbd\u202f\u1f10\u03be\u03bf\u03c7\u03ae\u03bd\u00bb (De Abrahamo \u00a7\u00a7\u202f32\u201134); Gen 6:9\t\u201cNoah was righteous…\u201d\tTrue \u201cman\u201d is soul\/virtue; virtues = real generation\t(QG I.97)<\/td><\/td>Genesis 6:9, Noah \u201c\u05e0\u05d7 \u05d0\u05d9\u05e9 \u05e6\u05d3\u05d9\u05e7 \u05d5\u05ea\u05de\u05d9\u05dd\u201d \/ \u201cNoah was a righteous man and perfect\u201d (Tibat Marqe IV: 324\u2013338)<\/td>Didymus the Blind, Comm. in Gen. II \u00a7\u00a7 163-198; Comm. in Zach. 4 (p. 942); catena-frg. \u00a7 645 \u2014 reiterates the Origen-Philo line that the title \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 belongs only to the soul perfected in justice, calling the lawless mere man-shaped beasts and treating the name \u201cman\u201d as an honorific of virtue.
\nOrigen, Hom. in Gen. 2; Fragm. in Gen. B; Comm. Rom. 5 \u00a7 1; Comm. Joh. 20 \u00a7 12; Comm. Philem. and related passages \u2014 consistently allegorises Gen 6:9 in the Philonic manner: Noah is called \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03ba\u03b1\u03c4\u2019 \u1f10\u03be\u03bf\u03c7\u03ae\u03bd because his rational soul \u201cfound grace,\u201d whereas the unjust do not yet deserve the name \u201cman.\u201dPseudo\u2011Cyprian (Carthaginiensis), Adversus Iudaeos, Book\u202f2 \u00a7\u202f2, p.\u202f266, line\u202f8 (CCL\u202f4).
\nCyprian of Carthage, De lapsis, section\u202f19, p.\u202f232, line\u202f386 (CCL\u202f4).
\nLactantius, Divinae Institutiones, Book\u202f2 \u00a7\u202f11, p.\u202f149, line\u202f1 (CSEL\u202f19).
\nAthanasius Alexandrinus, Orationes contra Arianos, Book\u202f2 \u00a7\u202f51, p.\u202f256 (PG\u202f26).
\nAthanasius Alexandrinus, Sermo de patientia, \u00a7\u202f4, p.\u202f1301 (PG\u202f26).
\nDidymus Alexandrinus, Commentarii in Genesim\u202fII, \u00a7\u00a7\u202f163\u2013198, pp.\u202f50\u2013134 (SC\u202f244).
\nDidymus Alexandrinus, Commentarii in Zachariam, Book\u202f4 p.\u202f942, line\u202f3 (SC\u202f83\u201385).
\nDidymus Alexandrinus, Fragmenta e catenis in Genesim\u202f4\u201311, \u00a7\u202f645, p.\u202f91, line\u202f5 (Traditio exegetica graeca\u202f2).
\nIulius Africanus, Chronographiae, p.\u202f242, line\u202f14 (Routh, Reliquiae sacrae).
\nOrigen, Commentarii in epistulam ad Romanos, p.\u202f198, line\u202f5 (PG\u202f14).
\nOrigen, Commentarii in Iohannem, Book\u202f20 \u00a7\u202f12, p.\u202f329, line\u202f29 (GCS\u202f10).
\nOrigen, Commentarii in Romanos\u202fA, Book\u202f5 \u00a7\u202f1, p.\u202f1012 (PG\u202f14).
\nOrigen, Commentarius in Philemonem, p.\u202f592 (PG\u202f17).
\nOrigen, Fragmenta e catenis in Genesim\u202fB, p.\u202f104 (PG\u202f12).
\nOrigen, Fragmenta e catenis in Ieremiam, p.\u202f231, line\u202f8 (GCS\u202f6).
\nOrigen, In Ezechielem homiliae XIV, Book\u202f4 p.\u202f364, line\u202f16; p.\u202f365, line\u202f19 (GCS\u202f33).
\nOrigen, In Genesim homiliae XVI, Book\u202f2 p.\u202f30, line\u202f16 (GCS\u202f29).
\nOrigen, In Iesu Nave homiliae XXVI, Book\u202f1 p.\u202f288, line\u202f7 (GCS\u202f30).
\nOrigen, In Numeros homiliae\u202fXXVIII, Book\u202f9 p.\u202f56, line\u202f1 (GCS\u202f30).
\nOrigen, Fragmenta e catenis in Proverbia, p.\u202f217 (PG\u202f17).
\nAnonyma, Oracula Sibyllina, Book\u202f1 p.\u202f12, line\u202f125 (GCS\u202f8).
\nJohn Chrysostom, De eos qui scandalizati sunt vel de providentia Dei, p.\u202f192, line\u202f25 (SC\u202f79).
\nJohn Chrysostom, Ad Stagirium libri\u202f1\u20133, p.\u202f454, line\u202f46 (PG\u202f47).
\nJohn Chrysostom, De diabolo tentatore homiliae\u202f1\u20133, p.\u202f265, line\u202f54 (PG\u202f49).
\nJohn Chrysostom, De laudibus sancti Pauli apostoli homiliae\u202f1\u20137, p.\u202f474, line\u202f27 (PG\u202f50).
\nJohn Chrysostom, De uirginitate, p.\u202f388, line\u202f14 (SC\u202f125).
\nJohn Chrysostom, Expositiones in Psalmos, p.\u202f144, line\u202f42 (PG\u202f55).
\nJohn Chrysostom, In epistulam ad Hebraeos homiliae\u202f1\u201334, p.\u202f205, line\u202f49 (PG\u202f63).
\nJohn Chrysostom, In epistulam primam ad Corinthios homiliae\u202f1\u201344, p.\u202f336, line\u202f58 (PG\u202f61).
\nJohn Chrysostom, In epistulam primam ad Thessalonicenses homiliae\u202f1\u201311, p.\u202f398, line\u202f43 (PG\u202f62).
\nJohn Chrysostom, In Genesim homiliae\u202f1\u201367, pp.\u202f185\u2013364, various lines (PG\u202f53\u201354).
\nJohn Chrysostom, In Iohannem homiliae\u202f1\u201388, p.\u202f388, line\u202f34 (PG\u202f59).
\nJohn Chrysostom, Sermo\u202f9 in Genesim, p.\u202f628, line\u202f38 (PG\u202f54).<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 6:12<\/td><\/td><\/td>Gen 6:12 \u201cAll flesh corrupted his way\u201d\t\u201cWay of the Father\u201d corrupted\u2014man as divine channel (QG I.99)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 6:17<\/td><\/td><\/td>Genesis 6:17 “There shall be a flood to destroy all flesh in which there is living breath under heaven.”\t\u201cLiving breath under heaven\u201d means the vital spirit in man comes from heaven, which itself is living. Heaven is a \u201cwonderful divine living being\u201d that grants earthly creatures a share in its vital power. (QG II.8); Genesis 6:17\t“Whatever is on earth shall die.”\tMan is the \u201cruling head\u201d of creation; if the head (man) is destroyed, all else perishes. Allegorically, when the soul is submerged in passion, the \u201cearthy parts\u201d (the body) must die with it. The life of evil is called \u201cdeath\u201d; the senses die when used unjustly. (QG II.9)<\/td><\/td><\/td>The Flood (Gen 6\u20138)\tThe Lord who brought the deluge in Noah\u2019s time is the same Lord who will bring final judgment (the same Christ as in the Gospels)\t\u201cone and the same Lord, who in the times of Noah\u2026\u201d\t(Irenaeus, Adversus Haereses IV.36.3\u20134)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 7:1<\/td><\/td><\/td>Genesis 7:1 “I have seen thee righteous before me in this generation.”\tDeeper meaning: When God saves the sovereign mind (master of the soul), He saves the whole household\u2014meaning all parts and faculties, just as the mind is in the soul and the soul in the body.\t(QG II.11)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 7:2<\/td>\u05de\u05b4\u05db\u05b9\u05bc\u05dc \u05d4\u05b7\u05d1\u05b0\u05bc\u05d4\u05b5\u05de\u05b8\u05d4 \u05d4\u05b7\u05d8\u05b0\u05bc\u05d4\u05d5\u05b9\u05e8\u05b8\u05d4, \u05ea\u05b4\u05bc\u05e7\u05b7\u05bc\u05d7-\u05dc\u05b0\u05da\u05b8 \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4 \u05e9\u05b4\u05c1\u05d1\u05b0\u05e2\u05b8\u05d4–\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d5\u05b0\u05d0\u05b4\u05e9\u05b0\u05c1\u05ea\u05bc\u05d5\u05b9; \u05d5\u05bc\u05de\u05b4\u05df-\u05d4\u05b7\u05d1\u05b0\u05bc\u05d4\u05b5\u05de\u05b8\u05d4 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05dc\u05b9\u05d0 \u05d8\u05b0\u05d4\u05b9\u05e8\u05b8\u05d4 \u05d4\u05b4\u05d5\u05d0, \u05e9\u05b0\u05c1\u05e0\u05b7\u05d9\u05b4\u05dd–\u05d0\u05b4\u05d9\u05e9\u05c1 \u05d5\u05b0\u05d0\u05b4\u05e9\u05b0\u05c1\u05ea\u05bc\u05d5\u05b9<\/td>\u05d0\u05b4\u05a5\u05d9\u05e9\u05c1 (a male and his female)<\/td>Genesis 7:2\u20133\tCommand to bring into the ark seven of the clean beasts, and two of the unclean.\tAllegory: The irrational\/unintelligent part of the soul is divided into seven (five senses, speech, reproduction); these are pure in the virtuous. In the wicked, evil produces \u201ctwins,\u201d making the man \u201cof two minds,\u201d defiling healthy thoughts with deadly ones. (QG II.12)<\/td><\/td>\u05de\u05db\u05dc \u05d4\u05d1\u05d4\u05de\u05d4 \u05d4\u05d8\u05d4\u05e8\u05d4 \u05ea\u05e7\u05d7 \u05dc\u05da \u05e9\u05d1\u05e2\u05d4 \u05e9\u05d1\u05e2\u05d4 \u05d6\u05db\u05e8 \u05d5\u05e0\u05e7\u05d1\u05d4 \u05d5\u05de\u05df \u05d4\u05d1\u05d4\u05de\u05d4 \u05d0\u05e9\u05e8 \u05dc\u05d0 \u05d8\u05d4\u05e8\u05d4 \u05d4\u05d9\u05d0 \u05e9\u05e0\u05d9\u05dd \u05e9\u05e0\u05d9\u05dd \u05d6\u05db\u05e8 \u05d5\u05e0\u05e7\u05d1\u05d4<\/td><\/td><\/td><\/td><\/td>The Samaritan text is more original. It has “male” (\u05d6\u05db\u05e8). Why does the Masoretic have \u05d0\u05b4\u05d9\u05e9\u05c1? It’s almost as if someone was trying to dilute the meaning of “Man.” <\/td>\n<\/tr>\n
Genesis 7:4, 10<\/td><\/td><\/td>Genesis 7:4, 10 After entering the ark, seven days passed, then the flood came.\tSeven days recalls the world\u2019s genesis. The \u201cFather\u201d (God) is Creator: \u201cI am both the creator of the world and He who brings into being non-existent things, and now I am about to destroy the world by a great flood.\u201d (QG II.13)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 7:11<\/td><\/td><\/td>Genesis 7:11 “In the six-hundredth (year) of Noah\u2019s life was the flood, in the seventh month, on the twenty-seventh of the month.”\t\u201cAt this time came into being the first earthborn man, whom the divine oracles call Adam.\u201d Fitting that the ancestor of the human race should be formed at the vernal equinox, when the earth is full of fruit. (QG II.17)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 7:18<\/td><\/td><\/td>Genesis 7:18\t“All the fountains of the abyss broke forth and the cataracts of heaven were opened.”\tAllegory: Heaven = the human mind; earth = sense-perception and body. The \u201cgreat flood\u201d happens when both are overwhelmed\u2014mind by folly, desire, etc.; body by pleasure, drunkenness, etc. (QG II.18)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 8:1<\/td><\/td><\/td>Genesis 8:1 “He brought a spirit over the earth and the water ceased.”\tThe \u201cspirit of the Deity,\u201d which secures all things, is God\u2019s invisible power. The immense flood was accomplished by this power. (QG II.28)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 8:4<\/td><\/td><\/td>Genesis 8:4\u20136\t“The window of the ark…”\tThe senses are like windows of the body, admitting perceptions into the mind. Sight is especially related to the soul and initiates philosophy; by seeing celestial phenomena, the mind reasons about creation and providence. (QG II.34)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 8:13<\/td><\/td><\/td>Gen 8:13 \u201cThe water ceased from the earth in the six hundred and first year of Noah\u2019s life, in the first (month) on the first of the month\u2026\u201d\t\u201cFirst\u201d here allegorizes the righteous man as a cosmic principle: Noah is \u201cfirst\u201d in both virtue and order, and is a spiritual archetype\u2014\u2018Noah\u2019 in Hebrew, \u2018righteous\u2019 in Greek\u2014embodying God\u2019s power in the world. (QG II.45); Gen 8:13 (Opening the Ark)\t\u201cNoah opened the covering of the ark\u2026\u201d\tThe ark is the body; its \u201ccovering\u201d is what protects it (pleasure). The mind, struck by divine pleasure, seeks to ascend, casting off base pleasures, to bring perception to \u201cnaked and incorporeal natures.\u201d Man as mind seeks to rise to the divine.\tQG II.46<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 8:18 – 19<\/td><\/td><\/td>Gen 8:18\u201319 \u201cNoah went out, and his wife, and his sons, and his sons\u2019 wives with him\u2026\u201d Allegory: the rational soul (mind, \u03bd\u03bf\u1fe6\u03c2) joins with thoughts (\u201csons\u201d) and makes the senses (\u201cfemale\u201d) manly and virtuous. Man is the generative, ruling mind within the soul. (QG II.49)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 8:24<\/td><\/td><\/td>Gen 8:21 \u201cThe thought of man is resolutely turned toward evils from his youth\u2026\u201d\t\u201cGod\u201d and \u201cman\u201d are ontological categories: God is unlike man, sun, or world. Man is a rational, godlike\u2014but lesser\u2014power. (QG II.54)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 9:1<\/td><\/td><\/td>Gen 9:1\u20132 \u201cIncrease and multiply and fill the earth and dominate it. And let the terror and fear of you be upon the beasts\u2026\u201d\tGod, after the Flood, reissues to Noah the same dominion as Adam; Noah is the \u201cbeginning of a second genesis of man.\u201d Philo allegorizes this kingship as belonging not to earthy man but to \u201cthe one who was in the form and likeness of the truly incorporeal Being.\u201d Man\u2019s true dominion is the soul shaped by virtue, which rules the body and passions. (QG II.56)<\/td><\/td>Gen. 1:28; 9:1, \u201c\u05d5\u05d9\u05d7\u05d3 \u05d0\u05d3\u05dd \u05ea\u05e0\u05d9\u05d0\u05df\u201d (Adam as second founder)\tAdam as origin, Noah renews mankind, Adam and Noah parallel (Tibat Marqe IV)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 9:4<\/td><\/td><\/td>Gen 9:4 \u201cFlesh in the blood of the life you shall not eat.\u201d\tDistinguishes three parts of the soul: nutritive, sense-perceptive\/vital, and rational (\u03bb\u03bf\u03b3\u03b9\u03ba\u03cc\u03bd). The \u201ctrue man\u201d is the rational, God-derived soul, not the animal part.\t(QG II.59)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 9:5<\/td>\u05de\u05b4\u05d9\u05b7\u05bc\u05d3 \u05db\u05b8\u05bc\u05dc-\u05d7\u05b7\u05d9\u05b8\u05bc\u05d4 \u05d0\u05b6\u05d3\u05b0\u05e8\u05b0\u05e9\u05b6\u05c1\u05e0\u05bc\u05d5\u05bc; \u05d5\u05bc\u05de\u05b4\u05d9\u05b7\u05bc\u05d3 \u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd, \u05de\u05b4\u05d9\u05b7\u05bc\u05d3 \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d0\u05b8\u05d7\u05b4\u05d9\u05d5<\/td>\u05d0\u05b4\u05d9\u05e9\u05c1 (And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man); Genesis 9:5\t\u201c\u2026of man, of his brother\u2026\u201d\t\u201cMan\u201d\/\u201cbrother\u201d allegorized as rational faculties and thoughts\u2014powers within the soul, not literal individuals.\tQG II.60<\/td>Genesis 9:5 \u201c\u2026of man, of his brother\u2026\u201d \u201cMan\u201d\/\u201cbrother\u201d allegorized as rational faculties and thoughts\u2014powers within the soul, not literal individuals. (QG II.60)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 9:6<\/td><\/td><\/td>Genesis 9:6 (1:27)\t\u201cIn the image of God He made man.\u201d\t\u201cMan\u201d is the image of the Logos (the \u2018second God\u2019), not of the supreme God; our mind is a divine, rational imprint. (QG II.62)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 9:13<\/td><\/td><\/td>Genesis 9:13\u201317 \u201cI set my bow in the clouds…\u201d\tThe \u201cbow\u201d is the invisible, hidden power of God governing the cosmos, not just a rainbow. (QG II.64)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 9:20<\/td>\u05d5\u05b7\u05d9\u05b8\u05bc\u05d7\u05b6\u05dc \u05e0\u05b9\u05d7\u05b7, \u05d0\u05b4\u05d9\u05e9\u05c1 \u05d4\u05b8\u05d0\u05b2\u05d3\u05b8\u05de\u05b8\u05d4; \u05d5\u05b7\u05d9\u05b4\u05bc\u05d8\u05b7\u05bc\u05e2, \u05db\u05b8\u05bc\u05e8\u05b6\u05dd<\/td>\u05d0\u05b4\u05d9\u05e9\u05c1 (And Noah the husbandman began …)<\/td>Gen\u202f9\u202f:\u202f20\u201121 (\u201cNoah began to be a farmer\u2026\u201d Inside every person the true Man is the ruling intellect (\u03bd\u03bf\u1fe6\u03c2) that harvests the fruits of virtue, not the outward mortal) \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b4\u1f72 \u1f41 \u1f10\u03bd \u1f11\u03ba\u03ac\u03c3\u03c4\u1ff3 \u1f21\u03bc\u1ff6\u03bd \u03c4\u03af\u03c2 \u1f02\u03bd \u03b5\u1f34\u03b7 \u03c0\u03bb\u1f74\u03bd \u1f41 \u03bd\u03bf\u1fe6\u03c2 (De\u202fAgric.\u202f\u00a7\u202f9); Gen\u202f9\u202f:\u202f20 (\u201cNoah began to be a husbandman\u201d Here \u201cNoah\u2011man\u201d is an emblem of the mind that only begins the toil of cultivating virtue \u2013 a half\u2011formed inner man, not the patriarch of history) \u1f24\u03c1\u03be\u03b1\u03c4\u03bf\u202f\u039d\u1ff6\u03b5 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b5\u1f36\u03bd\u03b1\u03b9\u202f\u03b3\u03b5\u03c9\u03c1\u03b3\u03cc\u03c2 (\u03a0\u03b5\u03c1\u1f76\u202f\u039d\u03ce\u03b5\u202f\u0393\u03b5\u03c9\u03c1\u03b3\u03bf\u1fe6\/De\u202fAgric. \u00a7\u202f125); Gen\u202f9\u202f:\u202f20\u201121 (Noah began to be a husbandman\u201d Philo reads \u201cNoah\u2011man\u201d as the wise mind that deliberately cultivates the vine of sober joy, not a literal vintner; \u201cman\u201d here signals the God\u2011taught farmer of the soul) \u1f24\u03c1\u03be\u03b1\u03c4\u03bf\u202f\u039d\u1ff6\u03b5\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u202f\u03b5\u1f36\u03bd\u03b1\u03b9\u202f\u03b3\u03b5\u03c9\u03c1\u03b3\u1f78\u03c2\u202f\u03b3\u1fc6\u03c2 (De\u202fPlantatione\u202f\u00a7\u00a7\u202f140\u2011141); Genesis 9:20\t\u201cNoah began to be a husbandman…\u201d\tNoah as \u201cearthy man\u201d is an archetype; \u201cman\u201d symbolizes universal humanity, origin of order after chaos. (QG II.66)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 9:23<\/td><\/td><\/td>Genesis 9:23 \u201cCovered the nakedness of their father\u2026\u201d\t\u201cMan\u201d is the mind, a hidden, overseeing, protecting faculty; the \u201cwise one, not man but mind.\u201d (QG II.72)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 10:5<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05c1 (every one after his tongue)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Genesis 3:8 (\u201cGod walking in the garden\u201d), Genesis 11 (Tower of Babel), Genesis 19:24 (Sodom and Gomorrah), etc.\tTertullian identifies the Son as the one who conversed with Adam, judged at Babel, punished the world by flood, rained fire on Sodom and Gomorrah.\t\u201cfilius itaque est qui ab initio iudicavit … pluens super Sodomam et Gomorram ignem et sulphurem dominus a domino.\u201d\t16.2\u201316.3, (Tertullian Adversus Praxean 13.4)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 12:2-3<\/td><\/td><\/td><\/td><\/td><\/td>Gen\u202f12:2\u20133 (context around Messiah as \u201cangel, man, captain\u201d \u2013 interpreting prophetic promise to Abraham about the Messiah\u2019s triple role) \u1f41 \u03b3\u1f70\u03c1 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u2026\u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03c1\u03c7\u03b9\u03c3\u03c4\u03c1\u03ac\u03c4\u03b7\u03b3\u03bf\u03c2 \u2026 (Justin Martyr, Dialogue 34.2); Genesis 12; Acts 7:3\tGod appeared to Abraham \u201cby the Word, as by a beam of light.\u201d (Irenaeus, Dem. 24)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 13:16<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05c1 (And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 14<\/td><\/td><\/td><\/td><\/td><\/td>Genesis 14 (Melchizedek)\tClement interprets Melchizedek (“king of Salem, priest of God Most High”) as our Savior, “the King of Peace,” who gives the sanctified bread and wine as a type of the eucharist. This is the closest he comes to implying Christ is present in the Genesis narrative.\t\u1f41 \u03c3\u03c9\u03c4\u1f74\u03c1 \u1f21\u03bc\u1ff6\u03bd \u1f00\u03bd\u03b1\u03b3\u03c1\u03ac\u03c6\u03b5\u03c4\u03b1\u03b9 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2, \u1f45\u03bd \u03c6\u03b7\u03c3\u03b9 \u039c\u03c9\u03c5\u03c3\u1fc6\u03c2, “\u039c\u03b5\u03bb\u03c7\u03b9\u03c3\u03b5\u03b4\u1f72\u03ba \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03a3\u03b1\u03bb\u1f74\u03bc \u1f41 \u1f31\u03b5\u03c1\u03b5\u1f7a\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03c4\u03bf\u1fe6 \u1f51\u03c8\u03af\u03c3\u03c4\u03bf\u03c5,” \u1f41 \u03c4\u1f78\u03bd \u03bf\u1f36\u03bd\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u1f04\u03c1\u03c4\u03bf\u03bd \u03c4\u1f74\u03bd \u1f21\u03b3\u03b9\u03b1\u03c3\u03bc\u03ad\u03bd\u03b7\u03bd \u03b4\u03b9\u03b4\u03bf\u1f7a\u03c2 \u03c4\u03c1\u03bf\u03c6\u03ae\u03bd \u03b5\u1f30\u03c2 \u03c4\u03cd\u03c0\u03bf\u03bd \u03b5\u1f50\u03c7\u03b1\u03c1\u03b9\u03c3\u03c4\u03af\u03b1\u03c2.\t(Clement of Alexandria Stromateis 4.25.161)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 14:14<\/td><\/td><\/td><\/td>Targum Pseudo-Jonathan\u2019s Aramaic Genesis 14:14 there is the acronymic sequence \u05d5\u05d6\u05d9\u05d9\u05df \u05d9\u05ea \u05e2\u05d5\u05dc\u05de\u05d5\u05d9\u05d9 \u05d3\u05d7\u05e0\u05d9\u05da \u05dc\u05e7\u05e8\u05d1\u05d0 \u05de\u05e8\u05d1\u05d9\u05d9\u05e0\u05d9 \u05d1\u05d9\u05ea\u05d9\u05d4 \u05d5\u05dc\u05d0 \u05e6\u05d1\u05d5 \u05dc\u05de\u05d4\u05dc\u05db\u05d0 \u05e2\u05de\u05d9\u05d4 \u201cAnd he armed his young men who were trained for battle, born in his house, and not conscripted to the king with him\u201d whose initials add up 358 – \u05d5 6, \u05d9 10, \u05e2 70, \u05d3 4, \u05dc 30, \u05de 40, \u05d1 2, \u05d5 6, \u05e6 90, \u05dc 30, \u05e2 70- It is well known 358 is gematria for \u201cMessiah.\u201d The existence of gematria is hinted in the explicit translation of the material too: \u201cHe selected from among them Eliezer, the son of Nimrod, who was as mighty as all of them combined\u2014three hundred and eighteen \u2026\u201d <\/td>Genesis 14 Abraham\t\u05e7\u05d8\u05dc \u05de\u05dc\u05db\u05d9\u05dd \u05d5\u05ea\u05d1\u05e8 \u05e6\u05dc\u05de\u05d9\u05d4\u05d5\u05df\tHuman agent of righteousness
\n<\/td>		Genesis 14 (Rescue of Lot)\tClement allegorizes Abraham\u2019s victory with 318 men as a type of the Lord (\u03ba\u03c5\u03c1\u03b9\u03b1\u03ba\u1f78\u03bd \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd), but does not say Christ was physically present; the reference is purely symbolic (the number 318 = \u0399\u0397, i.e. Jesus).\t\u03ba\u03c5\u03c1\u03b9\u03b1\u03ba\u03bf\u1fe6 \u03c3\u03b7\u03bc\u03b5\u1f77\u03bf\u03c5, \u03c4\u1f78 \u1f30\u1ff6\u03c4\u03b1 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u1f26\u03c4\u03b1\t(Clement of Alexandria, Stromateis 6.11.84\u201385)<\/td><\/td>Qur\u2019an; Early Shi\u2018ite texts\tGod\u2019s body described as composed of \u201cletters,\u201d limbs; creation as \u201ctouch\u201d or direct contact.\tLetters as limbs; \u201ctouch\u201d\tp. 15\tMystical Shi\u2018ism, proto-Isma\u02bfili: God\u2019s heart as locus of wisdom, his name as body.<\/td><\/td>the Targum identifies 318 as the name of the Messiah. <\/td>\n<\/tr>\n
Genesis 14:18<\/td><\/td><\/td><\/td><\/td><\/td>Genesis 14:18; Ps 110:4\tMelchizedek as eternal priest\/king; Christ present as Melchizedek, not merely a type.\t\u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u03c4\u1f71\u03be\u03b9\u03bd \u039c\u03b5\u03bb\u03c7\u03b9\u03c3\u03b5\u03b4\u1f72\u03ba, \u03b1\u1f30\u1f7d\u03bd\u03b9\u03bf\u03c2 \u1f31\u03b5\u03c1\u03b5\u1f7b\u03c2\t(Justin, Dial. 113)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 15:5<\/td><\/td><\/td>Gen\u202f15\u202f:5 (\u201cHe led him outside and said: look up at the heavens\u2026\u201d God draws the mind right outside itself toward the immeasurable riches of virtue; fleeing from itself the mind finds refuge in the supreme Man\u2011God who numbers the stars) \u1f10\u03be\u03ae\u03b3\u03b1\u03b3\u03b5\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u1f14\u03be\u03c9 \u2026 \u1f41 \u03bd\u03bf\u1fe6\u03c2 \u2026 \u1f45\u03c0\u03bf\u03c5 \u1f41 \u1f62\u03bd \u03b8\u03b5\u03cc\u03c2 \u2026 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9 \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03b5\u1fd6\u03bd \u1f10\u03bd \u03c3\u03ce\u03bc\u03b1\u03c4\u03b9 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 (Leg.\u202fAll.\u202fIII. \u00a7\u202f39\u201341);<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 15:10<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05c1 (And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not)<\/td>Gen. 15.10\t\u201cBut the birds he did not divide.\u201d\tThe \u201cbirds\u201d represent the fifth essence (\u03c0\u03ad\u03bc\u03c0\u03c4\u03b7 \u03bf\u1f50\u03c3\u03af\u03b1), the indivisible, celestial, and unified nature the ancients attributed to heaven. Unlike the four earthly, divisible elements, this fifth substance is undivided, pure, and more akin to unity\u2014divine and uncuttable. (QG III.6)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 15:12<\/td><\/td><\/td>Gen. 15.12 \u201cAt sunset an ecstasy fell upon Abram, and behold a great dark fear fell upon him.\u201d\t\u201cEcstasy\u201d means the mind leaves itself; the prophet becomes possessed by God and is filled with the divine spirit, no longer remaining within himself. The mind, as vessel, becomes a channel for the hidden, divine \u201cman.\u201d (QG II.9)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 15:13<\/td><\/td><\/td>Gen. 15.13\u201314\t\u201cThy seed shall be a sojourner in a land not its own\u2026\u201d\tAllegorically, the soul of the wise comes from above, enters the body (alien soil), and sojourns, alienated from its true divine origin. The Saviour liberates the soul and restores its divine freedom.\t(QG III.10)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 15:15<\/td><\/td><\/td>Gen. 15.15 \u201cBut thou shalt go to thy fathers in peace, nourished in a good old age.\u201d This passage expresses the soul\u2019s incorruptibility, leaving mortal habitation and returning \u201cas if to the mother-city,\u201d i.e., to the divine world. The \u201cfathers\u201d are incorporeal Logoi\u2014divine powers\/angels\u2014so the soul\u2019s kinship is with these higher realities. (QG III.11)<\/td><\/td>Genesis 15:15, Abraham\t\u201c\u05d1\u05e9\u05dc\u05de\u05d5\u201d \/ \u201cin perfection (peace)\u201d (Tibat Marqe IV: 324\u2013338)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 15:17<\/td><\/td><\/td>Gen. 15. 17 \u201cBehold, a smoking furnace and torches of fire, which passed through the midst of the half-pieces.\u201d\tThe \u201cdivine words\u201d (\u03b8\u03b5\u1fd6\u03bf\u03b9 \u03bb\u03cc\u03b3\u03bf\u03b9) and powers are like fiery torches, burning, purifying, and uniting the universe. These are manifestations of hidden divine agency\u2014a cosmic \u201cman\u201d or Logos harmonizing all.\t(QG III.15)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 16:1<\/td><\/td><\/td>Gen. 16. 1 \u201cAnd Sarah\u2026 had an Egyptian maidservant, whose name was Hagar.\u201d\tAllegorically, Hagar is preparatory discipline; Sarah is virtue. The soul of the virtuous is aligned with the \u201cmale\u201d principle, striving for \u201cthe forgotten and unknown light,\u201d which points to the hidden, divine reality to which the true \u201cman\u201d aspires. (QG III.18)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 16:7<\/td><\/td><\/td>Gen. 16. 7 \u201cAn angel of the Lord found her by a spring of water\u2026\u201d\tThe widely-learned soul (Hagar) is property of virtue (Sarah); the angel (Logos\/divine messenger) corrects her wandering. The Logos, as healer, guides the soul back to wisdom, enacting a hidden divine operation.\tQG III.27\u201328)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 17:1<\/td><\/td><\/td>Gen\u202f17\u202f:\u202f1 (Abram\u2019s renaming – When Abram is addressed by God, he becomes a \u201cman of God,\u201d sharing, by grace, in divinity) \u03b3\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f78 \u03c7\u03c1\u03b7\u03c3\u03b8\u1f72\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03bb\u03cc\u03b3\u03b9\u03bf\u03bd\u00b7 \u1f10\u03b3\u03ce \u03b5\u1f30\u03bc\u03b9 \u1f41 \u03b8\u03b5\u03cc\u03c2 \u03c3\u03bf\u03c5\u2026 (De\u202fGig. 63\u201164); <\/td><\/td>Gen. 17:1, 25:27; 5:24, Jacob\/Abraham\/Isaac as \u201cmen\u201d\t\u201c\u05d4\u05ea\u05d4\u05dc\u05da \u05d0\u05d1\u05e8\u05d4\u05dd \u05d5\u05d4\u05ea\u05d1\u05e8\u05da\u201d, \u201c\u05d9\u05e2\u05e7\u05d1\u201d, \u201c\u05d9\u05e6\u05d7\u05e7\u201d\tWalked \u201cin God\u2019s ways,\u201d righteous, not metaphysical (Tibat Marqe IV, \u00a7\u00a719\u201330)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 17:3 – 4<\/td><\/td><\/td>Gen 17:3\u20134 \u201cBehold My covenant is with thee\u2026 father of a multitude of peoples.\u201d\tCovenant = God Himself, archetypal, incorporeal principle; \u201cfather of nations\u201d = mind as sovereign over powers\/thoughts\t(QG III.42)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 17:5<\/td><\/td><\/td>Gen 17:5\t\u201cThy name shall not be called Abram, but Abraham\u2026\u201d\tAbraham = \u201celect father of sound\u201d = wise mind; mind as father of the spoken word; definition of wise man as \u201celect father of sound\u201d (mind as a kind of divine, archetypal \u201cman\u201d)\t(QG III.43)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 17:10<\/td><\/td><\/td>Gen 17 : 10 (The covenant of circumcision. Philo ridicules boastful craftsmen who claim they can \u201cmake\u201d the supreme living creature\u2014Man\u2014reminding readers that true creative power over the archetypal Man rests only with God) \u00ab\u03b6\u1ff4\u03c9\u03bd \u03c4\u1f78 \u03ba\u03ac\u03bb\u03bb\u03b9\u03c3\u03c4\u03bf\u03bd, \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u03b7\u1f54\u03c7\u03b7\u03c3\u03b1\u03bd \u03b4\u03cd\u03bd\u03b1\u03c3\u03b8\u03b1\u03b9 \u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u03b5\u1fd6\u03bd.\u00bb (De Circumcisione \u00a711); Gen 17:10\u201311\t\u201cEvery male\u2026 circumcised in flesh\u2026\u201d\tTwo circumcisions: flesh (literal) and male (mind\/reason); true \u201cmale\u201d in us is the mind; circumcision = purification of the mind (making it a priest for God)\tQG III.46
\nGen 17:10\t(Circumcision command, spiritualized)\tThe mind is the seeing, hidden \u201cman\u201d in us; its purification (\u201ccircumcision\u201d) is a prerequisite for spiritual vision and communion with God\tQG III.47<\/td>		<\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 17:23<\/td><\/td>\u05d1\u05b0\u05bc\u05d0\u05b7\u05e0\u05b0\u05e9\u05b5\u05c1\u0596\u05d9(the men household of Abraham)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 17:27<\/td><\/td>\u05d0\u05b7\u05e0\u05b0\u05e9\u05b5\u05c1\u05a4\u05d9(All the men of his household)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 18:1<\/td><\/td><\/td>Genesis 18:1\u20132 \u201cAnd the Lord appeared to him at the oak of Mamre as he was sitting in the heat of the day at the entrance of his tent; and he lifted up his eyes and saw, and behold, three men were standing over him\u2026\u201d Philo allegorizes the appearing of God as not a direct vision of the incomprehensible God, but a manifestation through a mediating form or radiance, called \u201cform\u201d (\u03b5\u1f36\u03b4\u03bf\u03c2, \u03bc\u03bf\u03c1\u03c6\u03ae) or \u201cradiance,\u201d and sometimes associated with the Logos or the sum of divine powers. \u201cMan\u201d (the three men\/angels) thus represents a visible expression or power, not mere mortals but the manifestation of divine power. This \u201cman\u201d is a hidden power or image of God, through which the soul may perceive the Existent One.\t (QG IV.1,2)<\/td><\/td>Genesis 18, 19, 41 (angelic visitations)\t“The angels who appeared to the righteous came for one moment only.
\nThree of them appeared to Abraham, and once they announced news to him
\nthey departed on the same day. Two of them appeared to Lot towards the evening
\nand did what they had to do and leL the same night.” All biblical theophanies\/angelic encounters are fleeting, never God Himself, always for a moment\u2019s mission.\t\u05de\u05dc\u05d0\u05db\u05d4 \u05e7\u05e8\u05d9 \u05d5\u05de\u05e9\u05d4 \u05e9\u05de\u05e2 \u05d5\u05d0\u05e8\u05ea\u05ea (\u201cHe called it angel, Moses heard and trembled\u201d)\t(Tibat Marqe, Book I, \u00a72)<\/td>		Genesis 18\u201319\tGod appeared to Abraham, destroyed Sodom (Logos\/Christ)\t\u201c\u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f40\u03c6\u03b8\u03b5\u1f76\u03c2 \u03c4\u1ff7 \u1f08\u03b2\u03c1\u03b1\u1f70\u03bc…\u201d\t(Justin Dial. 60.1\u20133); Genesis 18\u201319 (Abraham, Sodom)\tThe \u201cLord\u201d\/\u201cGod\u201d who appeared to Abraham at the oak of Mamre and judged Sodom was Christ, present as a visible man.\t\u1f64\u03c6\u03b8\u03b7 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03c0\u03c1\u1f78\u03c2 \u03c4\u1fc7 \u03b4\u03c1\u03c5\u1fd2 \u03c4\u1fc7 \u039c\u03b1\u03bc\u03b2\u03c1\u1fc6; \u03c4\u03c1\u03b5\u1fd6\u03c2 \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2\tJustin Dial. 126, 127, 128) Genesis 18\u201319: The \u201cLord\u201d who appeared to Abraham, walked, ate, spoke, and destroyed Sodom\u2014identified as Christ the Lord. \u1f64\u03c6\u03b8\u03b7 \u03c4\u1ff7 \u1f08\u03b2\u03c1\u03b1\u1f70\u03bc \u2026 \u1f10\u03b3\u1f7c \u03b5\u1f30\u03bc\u03b9 \u1f41 \u03b8\u03b5\u1f79\u03c2 \u03c3\u03bf\u03c5 \u2026 \u03ba\u03b1\u1f76 \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f10\u03c0\u2019 \u0391\u03b2\u03c1\u03b1\u1f70\u03bc.(Clement of Alexandria Paedagogus 1.56.3\u20135); Genesis 18:1\u20138\tAbraham hosts \u201cthree men\u201d at Mamre\u2014Clement recounts Abraham feeding them under the tree and standing by as they ate.\t\u201c\u1f08\u03b2\u03c1\u03b1\u1f70\u03bc \u03c4\u03bf\u1fd6\u03c2 \u03c4\u03c1\u03b9\u03c3\u1f76\u03bd \u1f04\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd \u1f51\u03c0\u1f78 \u03c4\u1f78 \u03b4\u1f73\u03bd\u03b4\u03c1\u03bf\u03bd \u03ba\u03b1\u1f76 \u03c0\u03b1\u03c1\u1f73\u03c3\u03c4\u03b7 \u1f10\u03c3\u03b8\u1f77\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2\u201d (Clement of Alexandria, Paedagogus 3.52.2), Genesis (Abraham, Cain, etc.)\tDiscussion of Abraham standing before the Lord, Cain leaving the Lord’s presence, Lot\u2019s wife, but never explicitly identifying Jesus\/Christ as present in those scenes.\t\u1f08\u03b2\u03c1\u03b1\u1f70\u03bc \u1f11\u03c3\u03c4\u1f7c\u03c2 \u1f26\u03bd \u1f00\u03c0\u1f73\u03bd\u03b1\u03bd\u03c4\u03b9 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5\t(Clement of Alexandria, Stromateis 2.11.52; 2.11.51.4); Genesis 18\u201319 (Abraham, Sodom)\tThe God of glory appeared to Abraham, spoke to him, and was with the patriarchs and Moses; Irenaeus identifies this as Christ (the Word\/Logos,\t“God of glory appeared”, “spoke” (Irenaeus, Adversus Haereses 3.12, \u00a710); Genesis 18\u201319 (Mamre)\tThe Son of God appeared as one of the three men to Abraham, conversed and judged Sodom.\t\t(Irenaeus Dem. 44) (110); Genesis 18\u201319 (Abraham & the angels, Sodom)\tTertullian argues that angels of the Creator appeared to Abraham and Lot in true human flesh\u2014if they could do this, so could Christ; he explicitly says the Lord himself also appeared to Abraham “without nativity,” i.e., not born but present in flesh.\t“atquin tunc quoque inter angelos illos ipse dominus apparuit Abrahae sine nativitate, cum carne scilicet, pro eadem causae diversitate” (Tertullian De Carne Christi De Carne Christi VI.7\u20138 (p. 25\u201326)); Genesis 18:1\u20132 (Abraham), Exodus 33\u201334 (Moses), Daniel 3 (Fiery Furnace), other theophanies\tTertullian argues that it was the Son (Christ) who appeared to Abraham, Jacob, Moses, the three youths in Babylon, etc., in visible form, even though not yet incarnate in flesh, but in a form humans could see.\t\u201cediscebat autem ut nobis fidem sterneret, ut facilius crederemus filium dei descendisse in saeculum si et retro tale quid gestum cognosceremus\u201d (Tertullian Adversus Praxean 16.3\u201316.6; 14.2\u201314.7)<\/td><\/td>Qur\u2019an (various verses); Hadith\tGod described as a \u201cbody\u201d with flesh, blood, hair, limbs, but unlike man in being \u201cmassive\u201d and \u201cnot hollow.\u201d\tjism (\u062c\u0633\u0645), bodily terms\tMuq\u0101til, D\u0101w\u016bd al-Jaw\u0101rib\u012b: God is physically \u201clike\u201d a human, but of superior matter. (van Ess, Josef. \u201cThe Youthful God: Anthropomorphism in Early Islam.\u201d In The Implications of the Qur\u2019anic Conception of God for Anthropomorphic and Anthropopathic Language p. 8)<\/td><\/td><\/td>\n<\/tr>\n
Genesis 18:2<\/td><\/td>\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u0594\u05d9\u05dd(three men were standing)<\/td>Genesis 18:2 (Philo openly concedes that Scripture sometimes lets God \u201cbe imagined as a man – \u1f61\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u2026 putting on voice, face, hands, coming and going\u201d, not because God has a body, but to educate \u201cdull natures who cannot conceive a bodiless Deity\u201d \u201c\u03a4\u03b1\u1fd6\u03c2 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u1f00\u03c3\u03c9\u03bc\u03ac\u03c4\u03bf\u03b9\u03c2\u2026\u201d (De Somnis \u00a7\u202f232\u2011236); Genesis 18 (Cites the \u201cold tale\u201d that a god in human shape goes round the cities, investigating injustice. Philo again stresses the pedagogical value of picturing the Invisible in human terms) (De Somnis \u00a7\u202f233\u2011235); Gen\u202f18\u202f:\u202f2\u20113 (the three visitors – The visitors are bodiless beings who \u201cmould themselves into the form of men,\u201d so the visible \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 veil a divine reality. Philo later calls the central figure the true Being). \u1f00\u03c3\u03c9\u03bc\u03ac\u03c4\u03bf\u03c5\u03c2 \u1f44\u03bd\u03c4\u03b1\u03c2 \u2026 \u03b5\u1f30\u03c2 \u1f30\u03b4\u03ad\u03b1\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03bc\u03b5\u03bc\u03bf\u03c1\u03c6\u1ff6\u03c3\u03b8\u03b1\u03b9 (De\u202fAbrahamo \u00a7\u00a7114\u2011118; excerpt lines\u202f118\u2011123) phantasma reference \u03c4\u03cc\u03c4\u03b5 \u03bc\u03bf\u03b9 \u03b4\u03bf\u03ba\u03b5\u1fd6 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u03bf\u1f50\u03ba\u03ad\u03b8\u2019 \u1f41\u03bc\u03bf\u03af\u03b1\u03bd \u03c4\u1ff6\u03bd \u1f41\u03c1\u03c9\u03bc\u03ad\u03bd\u03c9\u03bd\u202f\u03bb\u03b1\u03b2\u03b5\u1fd6\u03bd\u202f\u03c6\u03b1\u03bd\u03c4\u03b1\u03c3\u03af\u03b1\u03bd, \u1f00\u03bb\u03bb\u1f70 \u03c3\u03b5\u03bc\u03bd\u03bf\u03c4\u03ad\u03c1\u03b1\u03bd \u1f22 \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u1ff6\u03bd \u1f22 \u1f00\u03b3\u03b3\u03ad\u03bb\u03c9\u03bd \u03bc\u03b5\u03c4\u03b1\u03b2\u03b1\u03bb\u03cc\u03bd\u03c4\u03c9\u03bd \u1f00\u03c0\u1f78 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03c8\u03c5\u03c7\u03bf\u03b5\u03b9\u03b4\u03bf\u1fe6\u03c2 \u03bf\u1f50\u03c3\u03af\u03b1\u03c2 \u03b5\u1f30\u03c2 \u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u03cc\u03bc\u03bf\u03c1\u03c6\u03bf\u03bd \u1f30\u03b4\u03ad\u03b1\u03bd (De Abrahamo117); <\/td><\/td><\/td>Gen 18:1 (pre\u2011incarnate \u201cman not of men\u201d \u2013 debate follows on whether the \u201cman\u201d Abraham saw is merely human) \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u2026 \u03ba\u03b1\u1f76 \u1f45\u03c4\u03b9 \u03bf\u1f50\u03ba \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03be \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 (Justin Martyr, Dial.\u202f48.1); Gen 18:2 (The three visitors \u2013 Justin cites LXX: \u201cAnd behold, three men stood\u201d Abraham encounters the Angel of the Lord) \u03ba\u03b1\u1f76 \u1f30\u03b4\u03bf\u1f7a \u03c4\u03c1\u03b5\u1fd6\u03c2 \u1f04\u03bd\u03b4\u03c1\u03b5\u03c2 \u03b5\u1f31\u03c3\u03c4\u03ae\u03ba\u03b5\u03b9\u03c3\u03b1\u03bd \u1f10\u03c0\u03ac\u03bd\u03c9 \u03b1\u1f50\u03c4\u03bf\u1fe6 (Justin Martyr, Dial.\u202f56.4) Gen 18:2\u20133 (one of the three is God \u2013 He interprets one of the three men as directly divine) \u03c4\u1ff6\u03bd \u03c4\u03c1\u03b9\u1ff6\u03bd \u1f00\u03bd\u03b4\u03c1\u1ff6\u03bd, \u1f67\u03bd \u03b5\u1f37\u03c2 \u1f26\u03bd \u1f41 \u0398\u03b5\u03cc\u03c2 \u2026 (Justin Martyr, Dial.\u202f56.6) Gen\u202f18\u202f\u2013\u202f19\u2002(\u201cLord\u2011angel\u2011man\u201d; Justin uses the travellers at Mamre\/Sodom to prove the pre\u2011existent Christ was Lord and God, yet already appeared as a man and as an angel) \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f62\u03bd \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u2026 \u03c0\u03c1\u1f78\u03c4\u03b5\u03c1\u03bf\u03bd \u1f61\u03c2 \u1f00\u03bd\u1f74\u03c1 \u03ba\u03b1\u1f76 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u2026\u00bb (Justin\u202fMartyr, Dial.\u202f128.1)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 18:22<\/td><\/td>\u05d4\u05b8\u05bd\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u0594\u05d9\u05dd(turned there the men and went Sodom)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 18:23<\/td><\/td><\/td>Gen 18:23 “And Abraham approached and said, ‘Will you destroy the righteous with the impious, and shall the righteous be as the unrighteous?'”\tPhilo says man is said to be close to God “figuratively but not in the proper sense”\u2014God is far from the body, but the sovereign part of the soul (the mind) can be close to God and travel with Him. Thus, “man” here is not just a human, but the mind or no\u00fbs, the power within the soul capable of approaching God.\t(QG IV.26)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 18:33<\/td><\/td><\/td>Gen 18:33 “The Lord went away as He ceased to speak with Abraham. And Abraham returned to his place.” The one who is begotten is not always God-possessed, but after being divinely inspired, he returns to himself. The most pure and luminous mind is mixed with the mortal element for necessary uses. This is linked to the idea that the mind\/no\u00fbs, as the highest part of man, sometimes participates in divine realities but returns to the ordinary state. (QG IV.29)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:1<\/td><\/td><\/td>Gen 19:1\t“Three appeared to Abraham at midday, two to Lot at evening.” Philo draws a contrast: Abraham (the perfect man) perceives the full triad\u2014the Father and His two chief powers; Lot (the progressive man) perceives only the servant-powers, without the Father. Here, “man” (in the form of the three men\/angels) is a symbol of powers and the triad of divine manifestation, not just human beings.\t(QG IV.30) Gen 19:1\t“Lot sitting at the gate of Sodom.” Sodom represents blindness\/sterility, and sitting at the gate represents the progressive man: not entirely within virtue, not outside it. This is an allegory for the state of the soul\u2014a mediator between vice and virtue. (QG IV.31)<\/td><\/td><\/td>Genesis 19 (Lot, Sodom)\tLot was saved by the Lord who sent angels, the Lord being present\t\u201c\u039b\u1f7c\u03c4 \u1f00\u03c0\u03b5\u03c1\u1f77\u03c4\u03bc\u03b7\u03c4\u03bf\u03c2… \u03c4\u1ff6\u03bd \u1f00\u03b3\u03b3\u1f73\u03bb\u03c9\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03c0\u03c1\u03bf\u03c0\u03b5\u03bc\u03c8\u1f71\u03bd\u03c4\u03c9\u03bd\u201d\t(Justin, Dial. 19.5); Gen 19:1 et seq. (Sodom destruction \u2013 Suggests the Lord who destroyed Sodom appeared also to Abraham) \u03c4\u1ff6\u03bd \u03b4\u03cd\u03bf \u1f00\u03b3\u03b3\u03ad\u03bb\u03c9\u03bd \u03ba\u03b1\u03c4\u03b5\u03bb\u03b8\u03cc\u03bd\u03c4\u03c9\u03bd \u03b5\u1f30\u03c2 \u03a3\u03cc\u03b4\u03bf\u03bc\u03b1 \u2026 (Justin Martyr, Dial.\u202f56.13); Genesis 19 via Amos 4:11: \u201cI overthrew you as God overthrew Sodom and Gomorrah\u201d\u2014the Logos\/Christ as agent. \u03ba\u03b1\u03c4\u03ad\u03c3\u03c4\u03c1\u03b5\u03c8\u03b1 \u1f51\u03bc\u1fb6\u03c2 \u03ba\u03b1\u03b8\u1f7c\u03c2 \u03ba\u03b1\u03c4\u03ad\u03c3\u03c4\u03c1\u03b5\u03c8\u03b5\u03bd \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03a3\u03cc\u03b4\u03bf\u03bc\u03b1. (Clement of Alexandria, Paedagogus 1.69.3); Sodom and Gomorrah (Gen 19)\tThe same Lord rained fire in Lot\u2019s day; this is the Son who now judges\t\u201cwho also in the days of Lot rained fire\u2026\u201d\t(Irenaeus, Adversus Haereses IV.36.3\u20134)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:5 <\/td><\/td>\u05d4\u05b8\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u059b\u05d9\u05dd (where are the men who came)<\/td>Gen 19:4\u20135 “The Sodomites surround his house.” \/ “Bring them out to us that we may know them.”\tThe literal sense is immorality; the deeper sense: the traits of soul that are blind\/unproductive (called Sodomites) surround the body (the soul’s home). The “man” is thus an inner power or configuration of the soul, embattled by lower impulses.\t(QG IV.36\u201337)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:8<\/td><\/td>\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(have not had relations with man)\u05dc\u05b8\u05bd\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u05a4\u05d9\u05dd(to these men)<\/td>Gen 19:7\u20138 “I have two daughters who have not known a man…”\tIn the soul of the progressive man there are masculine (rational, virtuous) and feminine (bodily, passionate) thoughts; he wishes to save all, but if he must, he will sacrifice the lesser. “Man” is allegorized as the rational principle, not just a male human.\tQuestions & Answers on Genesis IV.38
\nGen 19:17\t“Escape to the mountain lest thou be seized among them.”\tThe mind (no\u00fbs) begins to take the higher road and progresses, leaving behind the earth-bound and low things. Ascent is called “mountain”\u2014its true name is “wisdom.” Thus “man” here is the mind, an aspirational divine faculty within.\t(QG IV.46)<\/td>		<\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:10<\/td><\/td>\u05d4\u05b8\u05bd\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u05d9\u05dd\u0599(But the men reached out their hands)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:11<\/td><\/td>\u05d4\u05b8\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u059e\u05d9\u05dd(They struck the men)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:12<\/td><\/td>\u05d4\u05b8\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u059c\u05d9\u05dd(Then the two men said to Lot)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:16<\/td><\/td>\u05d4\u05b8\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u059c\u05d9\u05dd(So the men seized)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:17<\/td><\/td><\/td>Gen 19:17 “Escape to the mountain lest thou be seized among them.” The mind (no\u00fbs) begins to take the higher road and progresses, leaving behind the earth-bound and low things. Ascent is called “mountain”\u2014its true name is “wisdom.” Thus “man” here is the mind, an aspirational divine faculty within.\t(QG IV.46)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:23<\/td><\/td><\/td>Genesis 19:23\u201324 \u201cAnd the sun was risen upon the earth when Lot entered into Zoar. Then the Lord rained upon Sodom and Gomorrah brimstone and fire\u2026\u201d\tPhilo explains that natural forces (sun, rain, fire) are not causes themselves, but are governed by \u201cthe power of the Father,\u201d who rules as charioteer over the universe and directs the elements at will. The true \u201ccause\u201d behind the world\u2019s workings is this hidden divine power, not the visible elements.\t(QG IV.51)<\/td><\/td><\/td>Genesis 19:24 (Sodom destruction)\tThe Lord who rained fire on Sodom is Christ, the visible Lord distinct from the Father.\t\u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f14\u03b2\u03c1\u03b5\u03be\u03b5\u03bd \u1f10\u03c0\u1f76 \u03a3\u1f79\u03b4\u03bf\u03bc\u03b1 \u03c0\u1fe6\u03c1 \u03ba\u03b1\u1f76 \u03b8\u03b5\u1fd6\u03bf\u03bd \u03c0\u03b1\u03c1\u1f70 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 (Justin, Dial. 127); Genesis 19:24; 18:21\tJustin two \u201cLords\u201d: one on earth (who visited Abraham\/Sodom) and one in heaven; the one on earth is Christ.\t\u1f10\u03c0\u1f76 \u03b3\u1fc6\u03c2 \u1f64\u03bd \u2026 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fd6\u03c2 \u1f51\u03c0\u1f71\u03c1\u03c7\u03c9\u03bd\t(Justin, Dail. 129)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:27 – 28<\/td><\/td><\/td>Genesis 19:27\u201328 \u201cAnd Abraham got up early\u2026 and looked toward Sodom\u2026 and, lo, the smoke of the country went up as the smoke of a furnace.\u201d\tOn a deeper level, \u201cAbraham\u201d is the mind (\u03bd\u03bf\u1fe6\u03c2), made firm like the One God. When the mind is thus established, it sees all sense-perceptible things as fleeting\u2014like smoke. The wise mind participates in this divine, immovable nature, distinguishing it from ordinary mortals. (QG IV.53)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:30<\/td><\/td><\/td>Genesis 19:30 \u201cAnd Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him.\u201d\tAllegorically, \u201cthe progressive mind\u201d becomes purer as it leaves behind vice. The mind\u2019s \u201cdaughters\u201d are \u201ccounsel\u201d and \u201cconsent\u201d\u2014powers generated from the divine rational soul. Here \u201cman\u201d is the rational, progressing power separated from evil, ascending towards God. (QG IV.55)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:31<\/td><\/td>\u05d5\u05b0\u05d0\u05b4\u05a8\u05d9\u05e9\u05c1 (and there is not a man on earth)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 19:32<\/td><\/td><\/td>Gen 19:32 “He arose, hastened toward them and bowed with his face to the ground.”\tThe face in man uncovers itself; the soul especially prostrates before appearances before receiving truth. The perfect admires the visible rather than the invisible; the mind (no\u00fbs) grasps the invisible before the senses. Thus, the true “man” is the mind.\t(QG IV.32)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 20:1 – 2<\/td><\/td><\/td>Genesis 20:1\u20132 \u201cAnd Abraham journeyed\u2026 and said of Sarah his wife, She is my sister.\u201d\tThe \u201cvirtue-loving mind\u201d (\u03bd\u03bf\u1fe6\u03c2) calls virtue its \u201csister\u201d (not wife), signifying an innate, familial connection to divine excellence. The mind (man) is the God-given faculty that can relate to virtue not only as a partner but as kin\u2014hinting at the mind\u2019s divine origin and status. (QG IV.60)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 20:3<\/td><\/td><\/td>Genesis 20:3\t\u201cGod came to Abimelech in a dream\u2026 Behold, thou art but a dead man, for the woman\u2026 is a man\u2019s wife.\u201d\tThe \u201cdivine Logos\u201d enters the soul and exposes the \u201cfoolish man\u201d who pretends to possess virtue. Only the soul ruled by the divine mind (rational man) truly possesses virtue; the foolish live in darkness, incapable of union with divine things. (QG IV.62)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 20:7<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1\u0599(restore the man’s wife)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 20:12<\/td><\/td><\/td>Genesis 20:12 \u201cAnd yet indeed she is my sister; she is the daughter of my father, but not\u2026 my mother; and she became my wife.\u201d\tAllegorically, virtue is \u201cmotherless\u201d\u2014coming directly from God (the Father). The mind (rational man) is both \u201cbrother\u201d and \u201chusband\u201d to virtue, since both derive from God. The union of mind and virtue is a hidden divine reality, distinct from ordinary physical lineage. (QG IV.68)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 22:6<\/td><\/td><\/td><\/td><\/td><\/td>Genesis 22:6, 22:11\u201312: The \u201cangel of the Lord\u201d who stops Abraham is Christ; presides over the sacrifice and promise. \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u2026 \u03bc\u1f74 \u1f10\u03c0\u03b9\u03b2\u03ac\u03bb\u1fc3\u03c2 \u2026 \u1f10\u03bc\u03b1\u03c5\u03c4\u1ff7 \u1f64\u03bc\u03bf\u03c3\u03b1 \u03bb\u03ad\u03b3\u03b5\u03b9 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2. (Clement of Alexandria, Paedagogus 1.56.5); Matt 6:13, Luke 11:4; Gen 22\tJesus teaches to pray \u201clead us not into temptation,\u201d noting that even Abraham was not tested to tempt but to prove his faith. Jesus himself was tempted by the devil.\tipse a diabolo temptatus (Tertullian, De Oratione \u00a78)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 22:17<\/td><\/td><\/td><\/td><\/td><\/td>Gen\u202f22:17\u201318 (Isaac called \u201cblameless and just Man crucified\u201d) \u03c4\u1f78\u03bd \u03bc\u03cc\u03bd\u03bf\u03bd \u1f04\u03bc\u03c9\u03bc\u03bf\u03bd \u03ba\u03b1\u1f76 \u03b4\u03af\u03ba\u03b1\u03b9\u03bf\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u2026(Justin Martyr, Dialogue 17.1)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 23:5<\/td><\/td><\/td>Gen 23:5\u20136 \u201cA king from God art thou among us\u201d\tThe truly wise man, a follower of pure wisdom, is not chosen by men but by God. He is called a \u201cking from God,\u201d possessing a hidden, God-given power to rule\u2014not outward force or wealth, but the power of wisdom and virtue implanted by God. Only the wise, God-loving man, even if lacking external resources, is the true king, because there is a divine \u201ckingly art\u201d that is the noblest of all arts. (QG IV.76)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 23:6<\/td><\/td><\/td>Gen 23:6\t\u201cIn our choice monuments bury thy dead\u201d The wise man\u2019s soul is dead to bodily passions; his body is a corpse he carries. The \u201cmonument\u201d is not the body but mastery over it, for the wise man possesses lordship\u2014an inner spiritual power over the body\u2014rather than being subject to it like the foolish. (QG IV.77)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 23:8 – 9<\/td><\/td><\/td>Gen 23:8\u20139 \u201cLet him give me the double cave \u2026 for as much silver as it is worth \u2026 as a possession of a monument\u201d\tThe \u201cdead body\u201d symbolizes passions; the truly wise person (the \u201cman\u201d in the highest sense) is able to bury these, overcoming passions through the hidden, divine faculty of reason and self-mastery. (QG IV.78)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 23:9 – 11<\/td><\/td><\/td>Gen 23:9,11 \u201cThe double cave\u201d The human body is like a double cave, with one chamber (external) ruled by passions, the other (internal) ruled by reason. The wise man (divinely-inspired mind) rules the body and passions by means of an inner spiritual barrier, receiving holiness and purity\u2014a share in the hidden power of the god-loving mind. (QG IV.80)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 23:17 – 19<\/td><\/td><\/td>Gen 23:17\u201319 \u201cThe field \u2026 in the cave\u201d\tWhen the mind (the \u201cman\u201d in the godlike sense) comes to rule the body, the body ceases to be ruled by external things and is instead governed by the mind\u2019s spiritual power. (QG IV.82)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:1<\/td><\/td><\/td>Gen 24:1 \u201cAnd the Lord blessed Abraham in all things\u201d Old age is not chronological, but signifies consummate virtue and piety. The \u201cold man\u201d is one who has acquired this inner, God-given perfection\u2014a spiritual maturity, a hidden blessing of God. (QG IV.84)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:2<\/td><\/td><\/td>Gen 24:2 \u201cThe eldest servant of his house and ruler of all his things\u201d\tThe \u201cservant\u201d is the uttered word, which is ruled by the mind (the true \u201cman\u201d as the hidden divine faculty). This logos is master over external things because it receives authority from the indwelling divine mind. (QG IV.85)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:3 – 4<\/td><\/td><\/td>Gen 24:3\u20134 \u201cI adjure you by the Lord God of heaven and God of earth\u201d Heaven and earth symbolize the realms of God\u2019s power; heaven is always serving as God\u2019s creative and kingly power. The mind that emulates heaven, serving both as created and as king, reflects this divine, hidden power.\t(QG IV.87)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:10<\/td><\/td><\/td>Gen 24:10 \u201cTen camels \u2026 of all his goods\u201d\tThe camels represent memory, an inner faculty of the wise soul. The whole life of the wise man is filled with virtue\u2014this fullness is a gift of the hidden, God-derived mind and its power of recollection. (QG IV.92)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:13<\/td><\/td>\u05d0\u05b7\u05e0\u05b0\u05e9\u05b5\u05c1\u05a3\u05d9 (the daughters of the men of the city)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:15<\/td><\/td><\/td>Gen 24:15 \u201cRebekah came out \u2026 daughter of Bethuel\u201d Rebekah represents constancy and wisdom, the \u201cdaughter of God.\u201d This inner spiritual wisdom is the first-born and purest of God\u2019s gifts to the soul\u2014an invisible, divine power at work within the wise. (QG IV.97)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:16<\/td><\/td>\u05d5\u05b0\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(no man had had relations)<\/td>Gen 24:16 \u201cShe was a virgin very fair \u2026 whom no man had known\u201d\tThe true \u201cman\u201d (in the spiritual sense) is not one who corrupts or defiles the soul, but one who receives the unadulterated seeds of divinity from God\u2014a model of spiritual purity and receptivity to the divine. (QG IV.99)<\/td><\/td><\/td>Origen is puzzled by the redundancy in the verse: why say both \u03c0\u03b1\u03c1\u03b8\u03ad\u03bd\u03bf\u03c2 (“virgin”) and \u1f00\u03bd\u1f74\u03c1 \u03bf\u1f50\u03ba \u1f14\u03b3\u03bd\u03c9 \u03b1\u1f50\u03c4\u03ae\u03bd (“no man had known her”)? He interprets this not literally, but allegorically or mystically, as he often does. (Homiliae in Genesim 10.1 PG 12:216) “She was a virgin; a virgin, a man had not known her.” This is not said without purpose. But the sense of this statement disturbs me: ‘She was a virgin, a virgin whom no man had known.’ As though it were one thing to be a virgin and another to be unknown by a man. What does it mean, in reference to a virgin, to add ‘whom no man had known’? Is there perhaps a virgin whom a man has known?”<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:21<\/td><\/td>\u05d5\u05b0\u05d4\u05b8\u05d0\u05b4\u05a5\u05d9\u05e9\u05c1(the man was gazing silence)<\/td>Gen. 24:21 \u201cThe man examined and studied her and stood silent so as to know whether the Lord God would bring success to him.\u201d \u201cThe man\u201d symbolizes the soul that has progressed from boyhood to rational man. The progressive man is a type receptive to the divine Logos speaking within, acting as a conduit for God\u2019s power; he stands silent to give place to the Logos, which guides toward virtue. (QG IV.108)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:22<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1\u0599(took the man ring)<\/td>Gen. 24:22 \u201cAfter all the camels ceased drinking, the man gave earrings of gold and bracelets to the virgin.\u201d The ten bracelets represent the divine mysteries. The decad (ten) is a symbol of perfection in the world and in man. The divine Logos is the governor of the cosmos and the irrational parts of man, orchestrating harmony. Thus, \u201cman\u201d is a vessel for the Logos\u2014a hidden power organizing human nature, just as it orders the universe.\t(QG IV.110); Genesis 24:22 (again)\t\u201cWhy earrings of a drachma in weight and bracelets of ten drachmas, not five and five?\u201d The decad (ten) is the sum and perfection of all things in the world and in man. The divine Logos harmonizes both cosmos and human irrational parts. Moses leaves the decad to the Logos as holy. The Logos is a hidden power that unites and orders the nine parts of creation and soul, making \u201cman\u201d the image of divine harmony.\t(QG IV.110)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:23<\/td><\/td><\/td>Genesis 24:23 \u201cWhose daughter are you? Tell me whether there is to your father a place for us to stay?\u201d Allegorically, the question is whether the virtuous soul is begotten by a mortal or by God. The \u201cFather\u201d is in heaven or is the divine Logos, who is the true begetter of the rational soul. This indicates that the truest \u201cman\u201d is begotten by the divine power above, not merely by mortal men.\t(QG IV.111)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:26<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(Then the man bowed low)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:29<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u059b\u05d9\u05e9\u05c1(ran outside to the man at the spring)<\/td>Genesis 24:29\t\u201cWho is the brother of Rebekah, whose name is Laban?\u201d The soul contains rational (mind) and irrational (sense perception) parts. The mind is likened to a vowel, able to move itself and grasp intelligible things alone. The mind, as a hidden divine power, leads and moves the senses and body, acting as a cause\u2014just as God\u2019s hidden power organizes the world and soul. (QG IV.117)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:30<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0591\u05d9\u05e9\u05c1(This is what the man said, he went to the man)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:32<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1\u0599(So the man entered the house)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:54<\/td><\/td>\u05d5\u05b0\u05d4\u05b8\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u05a5\u05d9\u05dd(Then he and the men)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:58<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1(Will you go with this man?)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:59<\/td><\/td>\u05d0\u05b2\u05e0\u05b8\u05e9\u05b8\u05bd\u05c1\u05d9\u05d5(Abraham’s servant and his men)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:61<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0591\u05d9\u05e9\u05c1(and followed the man)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:62<\/td><\/td><\/td>Gen. 24. 62 \u201cIsaac went through the wilderness by the well of Seeing.\u201d Philo allegorizes Isaac as the inner, God-given, self-taught \u201cman\u201d (\u03bd\u03bf\u1fe6\u03c2), who with the \u201ceyes of the soul\u201d contemplates the divine and is a model of \u201cunsorrowing laughter.\u201d This \u201cman\u201d is within, not bodily but an intelligible power, whose wisdom rises above all created things and is filled with God\u2019s inspiration.\t(QG IV.138)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:63<\/td><\/td><\/td>Gen. 24. 63 \u201cIsaac went out to meditate in the field toward evening, and he lifted his eyes\u201d\tThe \u201cmeditation\u201d is interpreted as the soul\u2019s movement away from corporeal, visible things to contemplation of the invisible God alone. Philo says God \u201cspeaks without uttering words and talks with someone without audible voice,\u201d indicating the presence of a hidden divine Logos\/power conversing with the wise. (QG IV.140)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:65<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05a4\u05d9\u05e9\u05c1(Who is that man walking)<\/td>Gen\u202f24\u202f:\u202f65 (Rebekkah: \u201cWho is that man coming to meet us?\u201d The solitary figure whom the bride beholds is more than mortal; he images the invisible leader (God) whom even the wise have not yet seen) \u03c4\u03af\u03c2 \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03bf\u1f57\u03c4\u03bf\u03c2 \u1f41 \u03c0\u03bf\u03c1\u03b5\u03c5\u03cc\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u1f30\u03c2 \u03c3\u03c5\u03bd\u03ac\u03bd\u03c4\u03b7\u03c3\u03b9\u03bd \u1f21\u03bc\u1fd6\u03bd (Quod deterius potiori insidiari soleat \u00a7\u00a7\u202f30\u202f\u2013\u202f31); Gen. 24. 64\u201365\t\u201cAnd Rebekah lifted her eyes, saw Isaac, leapt from the camel… Who is this man…?\u201d\tRebekah\u2019s recognition and approach to \u201cthis man\u201d is the soul\u2019s approach to the God-given mind, the \u201cself-taught man\u201d (Isaac as \u03bd\u03bf\u1fe6\u03c2, the inner Logos). Only a soul that is \u201cGod-loving and virtue-loving\u201d can become intimate with this hidden \u201cman,\u201d a power symbolized by Isaac\u2019s wisdom, self-taughtness, and constancy. (QG IV.142\u2013143)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 24:66 – 67<\/td><\/td><\/td>Gen. 24. 66\u201367\t\u201cHe told Isaac all the things he had done… Isaac took Rebekah as wife.\u201d Isaac (the \u201cself-taught man,\u201d symbol of the inner mind\/Logos) unites with Rebekah (constancy, perseverance, soul\u2019s virtue). Philo says Abraham and Isaac together symbolize taught virtue and natural virtue; their unity in Isaac is the partnership of the divine power with the soul, not mortal men but \u201cformless types of soul.\u201d (QG IV.144\u2013145)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:7<\/td><\/td>\u05d0\u05b7\u05e0\u05b0\u05e9\u05b5\u05c1\u05a4\u05d9(the men of the place)<\/td>Gen. 25. 7 \u201cThese are the years of the days of the life of Abraham…\u201d\tPhilo interprets the \u201clife of Abraham\u201d as the life of the wise man (the God-inspired \u03bd\u03bf\u1fe6\u03c2), whose \u201cdays\u201d (not years) are praiseworthy because he lives entirely in virtue, not according to bodily existence but as a receptacle of the divine. This \u201cman\u201d is perfected by the hidden power of God.\t(QG IV.150)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:8<\/td><\/td><\/td>Gen. 25:8\t\u201cAnd Abraham died in a good old age, old and full of days, and was added to his people.\u201d\t\u201cThe death of the body is the life of the soul\u201d; this \u201cdeath\u201d is the most glorious life of the \u201cfirst soul.\u201d The virtuous man is \u201cfull not of years but of days,\u201d always arranging time under the divine light. \u201cThis the eyes of the body do not see, but the pellucid and pure mind is taught to see.\u201d Points to an inner, divine “man” or soul\u2014the \u201cheavenly man,\u201d visible only to the purified mind; a type of divine power. (QG IV.152) <\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:11<\/td><\/td>\u05d1\u05b8\u05bc\u05d0\u05b4\u05a5\u05d9\u05e9\u05c1(this man or his wife)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:13<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0591\u05d9\u05e9\u05c1(the man became rich)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:24<\/td><\/td><\/td>Gen. 25:24 \u201cAnd when her days to be delivered were fulfilled, behold, there were twins in her womb.\u201d\t\u201cThe birth of the wise man is not defective … but full and perfect,\u201d consisting of perfect numbers. When the soul is filled with contemplation of wisdom, it gives birth to opposites, discerning between holy and profane.\tThe \u201cwise man\u201d is a spiritual being, an inner principle, \u201cconceived\u201d in the soul\u2014pointing to the concept of a hidden, divine man within. (QG IV.158)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:25 – 26<\/td><\/td><\/td>Gen. 25:25\u201326\t\u201cAnd the first came out red, all over like a hairy garment; and they called his name Esau. And after that came his brother.\u201d\tPhilo distinguishes \u201cfirstborn\u201d (product of matter, earthy, feminine) from \u201cfirstbegotten\u201d (product of a higher, masculine, creative power). \u201cWise and cultivated man\u201d comes from the Cause; the wicked is first-born in matter. \u201cIncorporeal powers are first-begotten … called forms, measures, types\u201d\u2014hidden divine archetypes. True \u201cman\u201d is identified with the heavenly, noetic powers\u2014the divine archetype, not with the material firstborn. (QG IV.160)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:27<\/td><\/td>\u05d0\u05b4\u059b\u05d9\u05e9\u05c1(Esau a skillful hunter, a man of the field, Jacob was a peaceful man)<\/td>Gen. 25:27 \u201cEsau was a cunning hunter, a man of the field; and Jacob was a simple man, dwelling in tents.\u201d Jacob is the wise and cultivated man, with \u201csimplicity and domesticity\u201d as symbols of virtue and household\/statecraft\u2014a microcosm modeled on the divine archetype. Contrasts bestial \u201cman of the field\u201d (Esau) with true, spiritual \u201cman\u201d (Jacob).\t The \u201cman\u201d in Jacob is not merely human, but the ideal wise soul, reflecting a higher, divine reality\u2014a power of God. (QG IV.165)<\/td><\/td>Genesis 25:27, Jacob\t\u201c\u05d9\u05e2\u05e7\u05d1 \u05d0\u05d9\u05e9 \u05ea\u05dd\u201d \/\u201cJacob was a perfect man\u201d \u201c\u05ea\u05dd\u201d as virtue; scriptural phrase repeated (Tibat Marqe IV 324\u2013338), Genesis 25:27 Jacob as \u201ca perfect man\u201d \u05d4\u05d5\u05d4 \u05d2\u05d1\u05e8 \u05e9\u05dc\u05dd (Tibat Marqe \u00a7\u00a767\u201377); Gen. 25:27\tJacob \u201cdwelling in tents\u201d as type of wise man\tJacob (see also Joseph, Moses)\t\u05d5\u05d4\u05d5\u05d0 \u05e1\u05e2\u05d9\u05e8 \u05d1\u05de\u05e9\u05db\u05e0\u05d4 (Tibat Marqe IV \u00a7\u00a793\u2013108), Gen 25:27, Gen 28:20\u201322\tJacob\t\u201cRighteous man, dwells in tents\u201d; makes and keeps vows\tArchetypal righteous man, not divine\t\u05d0\u05d9\u05e9 \u05ea\u05dd; \u05d6\u05db\u05d5\u05ea\u05d4 \u05de\u05e1\u05d7\u05df (Tibat Marqe VI 28 – 43)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:28<\/td><\/td><\/td>Gen. 25:28 \u201cIsaac loved Esau, because he ate of his venison: but Rebekah loved Jacob.\u201d\tVirtue \u201cis not loved for any other reason … the good alone is desired for its own sake. The philosopher\u2019s soul is nourished by hunting down passions and keeping vice at bay.\u201d\tThe \u201cwise man\u201d (true \u201cman\u201d) is the soul that loves and seeks divine virtue, reflecting a hidden archetype or divine power. (QG IV.167)<\/td><\/td>Gen. 25:28 \/ Exod. 13:19 Joseph as \u201celdest in his father\u2019s house\u201d\tJoseph, high status but not a \u201cpower\u201d rival\t\u05d0\u05e1\u05ea\u05d1\u05dc\u05ea \u05d2\u05e8\u05de\u05d9\u05d5 \u05d1\u05d9\u05d3 \u05e0\u05d1\u05d9\u05d0 \u05de\u05d4\u05d9\u05de\u05df … \u05dc\u05d9\u05ea \u05db\u05d9\u05d5\u05e1\u05e3 \u05de\u05dc\u05db\u05d4 (Tibat Marqe IV \u00a7\u00a793\u2013108)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:29 – 30<\/td><\/td><\/td>Gen. 25:29\u201330\t\u201cJacob cooked a stew … Esau said … \u2018Let me eat some of that red stew, for I am faint.\u2019\u201d \u201cLiteral meaning\u201d is superficial. Only those who look into the \u201cintelligible forms\u201d see the inner meaning. The \u201cwise man\u201d is contrasted with the literalist; true \u201cman\u201d is spiritual, perceived only by those able to look beyond the literal.\tThe \u201cintelligible forms\u201d and \u201cwise man\u201d are higher realities, hidden in scripture, representing the hidden power of God within man. (QG IV.168)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 25:31<\/td><\/td>\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1(they swore to one another)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 26:1<\/td><\/td><\/td>Gen. 26:1\t\u201cThere was a famine in the land beside the former famine that was in Abraham\u2019s days.\u201d\tThe body is \u201can earthy substance\u201d and the virtuous, purified mind dwells in it. Famine here is not hunger for food, but a lack of wrongdoing\u2014the mind that governs the body deprives it of evil, enacting a famine \u201cof wrongdoing.\u201d The true \u201cman\u201d is the mind ruling the passions, a divine power within the earthy body.\t(QG IV.175)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 26:2<\/td><\/td><\/td>Gen. 26:2\u20133 \u201cDo not go down to Egypt. Dwell in the land of which I shall tell you. Sojourn in this land.\u201d \u201cEgypt\u201d symbolizes bodily passions and oppression. The perfected man (Isaac) is urged by the divine word not to descend into passions but to remain in a state of impassivity (apatheia) and spiritual joy. Here, \u201cman\u201d is the sovereign mind that refuses subjection to passions\u2014a hidden power of God. (QG IV.177\u2013178)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 26:3<\/td><\/td><\/td>Gen. 26:3\t\u201cI will be with you and bless you.\u201d\tGod brings \u201cconcord and blessing\u201d to man. The worst evil is for the soul to be deprived of \u201cthe rational genus, the mind, which is characteristic of it.\u201d Philo directly calls the mind (\u03bd\u03bf\u1fe6\u03c2) the \u201crational genus\u201d of man, essential to his true being\u2014a divine power ruling the soul.\t(QG IV.179)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 26:4<\/td><\/td><\/td>Gen. 26:4\t\u201cI will multiply your seed as the stars of heaven.\u201d\t\u201cSeed\u201d here is spiritual: the descendants are like stars\u2014pure, shining, following their leader. The righteous soul, as a type of man, is a cosmic principle\u2014reflecting divine order, the hidden power of God shining through the wise. (QG IV.181); Gen. 26:4\t\u201cTo your seed I will give all these lands.\u201d\tThe wise man receives dominion over all bodily and earthly things as a king rules his subjects. God gives \u201call earthly and corporeal substances as if servants subject to a ruler\u201d\u2014the mind or ruling power in man is made king over passions and body. (QG IV.182); Gen. 26:4\t\u201cIn your seed shall all the nations of the earth be blessed.\u201d\t\u201cAll the nations\u201d are allegorically the various senses and passions within a man. These become better when governed by a \u201cgovernor and overseer and superintendent\u201d\u2014that is, the sovereign mind. When the mind is weak, passions dominate; when the mind rules, the man is truly a manifestation of God\u2019s hidden power. (QG IV.183)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 26:11<\/td><\/td>\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1(Esau is a hairy man and I am a smooth man)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 26:12<\/td><\/td><\/td>Gen. 26:12 \u201cHe sowed and found a hundredfold.\u201d\tBarley is food for both men and beasts: \u201cin each of us the mind is a man, and sense-perception is a beast.\u201d When the soul is fertile, it receives the \u201cseed of virtue\u201d and God makes it fruitful\u2014the mind as \u201cman\u201d governs and brings increase, a divine principle hidden within. (QG IV.189)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 26:18<\/td><\/td><\/td>Gen. 26:18 \u201cIsaac dug again the wells \u2026 and called them by the same names.\u201d\tWells represent education and knowledge\u2014springs in the soul. The mind is the perfect man, already possessing these wells within; the servants (powers of the soul) strive to attain perfection. Foreigners (passions) block the wells with \u201cearthy desires.\u201d The mind, as the true man, strives to remove impediments to wisdom\u2014a divine power at work.\t(QG IV.191, 193\u2013194)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 28:12<\/td><\/td><\/td><\/td><\/td>Gen. 28:12\u201313, Ladder (Jacob\u2019s dream)\t\u201cangels ascending and descending\u201d Jacob saw the Lord standing above (Tibat Marqe IV)<\/td>Genesis 28:12 (Jacob\u2019s ladder)\tThe Son of God appeared to Jacob \u201cstanding on the ladder,\u201d speaks with men, prefigures mediation. (Irenaeus Dem. 45) (111)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 28:16<\/td>Then Jacob awoke from his sleep and said, “Surely the LORD is (\u05d9\u05e9) in this place, and I did not know it.<\/td>\u05d9\u05e9 (Surely the LORD yesh in this place)<\/td>For Jacob was roused from his sleep and said, \u2018Surely the Lord is in this place, and I did not know it.\u2019 And it would have been better, I suppose, to say: \u2018to be ignorant\u2019\u2014or rather\u2014\u2018to think there is some god,\u2019 (\u1f14\u03bd \u03c4\u03b9\u03bd\u03b9 \u03b8\u03b5\u1f78\u03bd \u1f51\u03c0\u03bf\u03bb\u03b1\u03bc\u03b2\u03ac\u03bd\u03b5\u03b9\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9) the one who surrounds him on all sides with all things. Therefore, rightly he feared and spoke with wonder: \u2018How awe\u2011inspiring is this place!\u2019 Indeed, of all places explored in natural philosophy, this is the most difficult one\u2014namely, to seek out where even \u2018some existent thing\u2019 (\u1f14\u03bd \u03c4\u03b9\u03bd\u03b9 \u03c4\u1f78 \u1f44\u03bd) is at all\u2014some say that the whole of what is existent occupies some domain, and grant different others to other domains, whether within the cosmos or beyond it outside the cosmos; but others assert that the ungenerated is like nothing that is generated, but surpasses all of the generated, just as they confess that the quickest intellect is far inferior to comprehension. Wherefore immediately he cried out: \u2018This is not that which I thought; that the Lord is in this place\u2019\u2014for he encompasses, but is not encompassed according to the truth of the word. Now that which is shown and visible, this perceptible world\u2014this is nothing else than the house of God, one of the powers of Being (\u03bc\u03b9\u1fb6\u03c2 \u03c4\u1ff6\u03bd \u03c4\u03bf\u1fe6 \u1f44\u03bd\u03c4\u03bf\u03c2 \u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03c9\u03bd), in which He was good. He called the cosmos house and gateway to the true heaven. What is this? The intelligible cosmos constituted from the ideas, in that one who has been appointed according to divine allotments; there is no way to apprehend it unless by transition through this perceptible and seen thing (De Somnis 183 – 187).<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 28:20<\/td><\/td><\/td><\/td><\/td>Gen 25:27, Gen 28:20\u201322\tJacob\t\u201cRighteous man, dwells in tents\u201d; makes and keeps vows\tArchetypal righteous man, not divine\t\u05d0\u05d9\u05e9 \u05ea\u05dd; \u05d6\u05db\u05d5\u05ea\u05d4 \u05de\u05e1\u05d7\u05df (Tibat Marqe VI 28 – 43)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 29:32<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05b4\u05bd\u05c1\u05d9(now my husband will love me)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 29:34<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05b4\u05c1\u05d9\u0599(this time my husband will be joined)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 30:18<\/td><\/td>\u05dc\u05b0\u05d0\u05b4\u05d9\u05e9\u05b4\u05c1\u0591\u05d9(my maid to my husband)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 30:20<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05b4\u05c1\u0594\u05d9(now my husband will dwell)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 30:43<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(the man increased exceedingly)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 31:13<\/td><\/td><\/td>Gen\u202f31\u202f:13 (Explains that when the text says \u201cI am the God who appeared to you in the place of God\u201d the apparition is an angelic\/Logos \u201cimage\u201d that people take as God\u2011in\u2011human\u2011form until they can bear truer knowledge, the \u201cangel of God\u201d who speaks as God) \u1f61\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f00\u03c6\u03b9\u03ba\u03bd\u03b5\u1fd6\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u1f10\u03be\u03b1\u03bd\u03b1\u03c7\u03c9\u03c1\u03b5\u1fd6 (De Somnis \u00a7\u202f238\u2011240); Gen\u202f31\u202f:\u202f13 (God\u2019s words at Bethel)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 31:50<\/td><\/td>\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(no man is with us)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 32:6<\/td><\/td>\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(four hundred men with him)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 32:25<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05c1(and there wrestled a man with him )<\/td><\/td><\/td><\/td>Gen 32:24\u201330 (Jacob wrestles Angel\u2011God \u2013 Jacob left alone with the Angel\u2011Lord who asks his name) \u1f51\u03c0\u03b5\u03bb\u03b5\u03af\u03c6\u03b8\u03b7 \u03b4\u1f72 \u1f38\u03b1\u03ba\u1f7c\u03b2 \u03bc\u03cc\u03bd\u03bf\u03c2\u00b7 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03ac\u03bb\u03b1\u03b9\u03b5\u03bd \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u2026 \u03a4\u03af \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03ac \u03c3\u03bf\u03c5 \u1f10\u03c3\u03c4\u03af\u03bd (Justin Martyr, Dial.\u202f58.7) Gen 32 (appearance of the Lord\u2011Angel \u2013 Jacob sees the Angel\u2011God in form of a man wrestling) \u03bf\u1f57\u03c4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03b8\u03b5\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u2026 \u03c0\u03b1\u03bb\u03b1\u03af\u03c3\u03b1\u03c2 (Justin Martyr, Dial.\u202f58.10); Genesis 32:24\u201330 (Jacob wrestles)\tThe \u201cman\u201d who wrestled with Jacob (whom Jacob called \u201cGod\u201d) was Christ, present and physical.\t\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03c0\u1f71\u03bb\u03b1\u03b9\u03b5; \u03b5\u1f36\u03b4\u03bf\u03bd \u03b8\u03b5\u1f78\u03bd \u03c0\u03c1\u1f79\u03c3\u03c9\u03c0\u03bf\u03bd \u03c0\u03c1\u1f78\u03c2 \u03c0\u03c1\u1f79\u03c3\u03c9\u03c0\u03bf\u03bd (Justin, Dial. 126, 127); Genesis 32:24\u201332: The \u201cman\u201d who wrestled with Jacob and is later called \u201cGod\u201d is Christ appearing in human form. \u1f10\u03c0\u1f71\u03bb\u03b1\u03b9\u03b5\u03bd \u03bc\u03b5\u03c4\u2019 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u2026 \u03b5\u1f36\u03b4\u03bf\u03bd \u03b3\u1f70\u03c1 \u03b8\u03b5\u1f78\u03bd \u03c0\u03c1\u1f79\u03c3\u03c9\u03c0\u03bf\u03bd \u03c0\u03c1\u1f78\u03c2 \u03c0\u03c1\u1f79\u03c3\u03c9\u03c0\u03bf\u03bd. (Clement of Alexandria, Paedagogus 1.57.1\u20132)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 32:27<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>318 appears as the acronym\/name of the angel wrestling with Jacob in Genesis 32:27 \u05d3\u05de\u05dc\u05d0\u05db\u05d9 \u05de\u05e8\u05d5\u05de\u05d0 \u05de\u05e9\u05d1\u05d7\u05d9\u05df \u05dc\u05de\u05e8\u05d9 \u05e2\u05dc\u05de\u05d0 \u05d5\u05d0\u05e0\u05d0 \u05d7\u05d3 \u05de\u05df \u05de\u05dc\u05d0\u05db\u05d9\u05d0 \u05de\u05e9\u05d1\u05d7\u05d9\u05d9\u05d0 \u2013 \u201cThe angels from on high praise the Lord of the world, and I am one of the angels who praise (Him).\u201d As initials \u05d3 \u05de \u05de \u05dc \u05e2 \u05d5 \u05d7 \u05de \u05de \u05de or \u05d34 \u05de40 \u05de40 \u05dc30 \u05e270 \u05d56 \u05d78 \u05de40 \u05de40 \u05de40 = 318. <\/td><\/td>\n<\/tr>\n
Genesis32:28<\/td><\/td>\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u0596\u05d9\u05dd(struggled with God and with men and prevailed)<\/td><\/td><\/td><\/td>Genesis 32:28\tAngel\/God who wrestled with Jacob and renamed him is Christ, appearing \u201cin the form of a man.\u201d\t\u1f10\u03bd \u1f30\u03b4\u1f73\u1fb3 \u1f00\u03bd\u03b4\u03c1\u1f78\u03c2, \u03bc\u03b5\u03c4\u03c9\u03bd\u03bf\u03bc\u03b1\u03ba\u1f73\u03bd\u03b1\u03b9 \u1f38\u03b1\u03ba\u1f7c\u03b2 \u1f38\u03c3\u03c1\u03b1\u1f74\u03bb, \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 (Justin, Dial.\t111, 113); Gen\u202f32\u202f:28\u2002(name\u2011oracle \u201cIsrael\u202f=\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u202f\u03bd\u03b9\u03ba\u1ff6\u03bd\u202f\u0398\u03b5\u03cc\u03bd\u201d; the etymology foretells a Man who overcomes God\u2019s Power\u2014Justin\u2019s midrash on the victorious heavenly Man) \u1f38\u03c3\u03c1\u03b1\u202f=\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03bd\u03b9\u03ba\u1ff6\u03bd \u00b7 \u1f22\u03bb\u202f=\u202f\u03b4\u03cd\u03bd\u03b1\u03bc\u03b9\u03c2\u00bb (Dial.\u202f125.3\u20115)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 33:1<\/td><\/td>\u05d0\u05b4\u0591\u05d9\u05e9\u05c1(four hundred men with him)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 37:15<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05c1,\u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1(a certain man found him, and, behold, he was wandering in the field. And the man asked him, saying: ‘What seekest thou?’)<\/td>Gen\u202f37\u202f:\u202f15 (\u201cA man found Joseph wandering in the field \u2026\u201d The \u201cman\u201d is the true Man, the inner guide who meets a soul that has strayed) \u1f41 \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u1f78\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c0\u03bb\u03b1\u03bd\u03ce\u03bc\u03b5\u03bd\u03bf\u03bd \u1f10\u03bd \u03c4\u1fc7 \u1f41\u03b4\u1ff7 (Quod deterius potiori insidiari soleat \u00a7\u202f10); Gen\u202f37\u202f:\u202f15 (Philo explains that \u201cMan\u201d is the proper and straightest name for the god\u2011given ruler dwelling in every soul) \u03c4\u03bf\u1fe6 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 \u2026 \u1f44\u03bd\u03bf\u03bc\u03b1 \u1f10\u03c3\u03c4\u03b9\u03bd \u03b1\u1f50\u03c4\u1f78 \u03c4\u03bf\u1fe6\u03c4\u03bf \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u00b7 \u03bf\u1f57\u03c4\u03bf\u03c2 \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03bd \u1f11\u03ba\u03ac\u03c3\u03c4\u03bf\u03c5 \u03c4\u1fc7 \u03c8\u03c5\u03c7\u1fc7 \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u1ff6\u03bd (Quod deterius potiori insidiari soleat \u00a7\u00a7\u202f22\u202f\u2013\u202f24) Gen\u202f37\u202f:\u202f15 (That hidden Man dwells in every soul, sometimes ruling, judging, or silently accusing) \u03bf\u1f57\u03c4\u03bf\u03c2 \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03bd \u1f11\u03ba\u03ac\u03c3\u03c4\u03bf\u03c5 \u03c4\u1fc7 \u03c8\u03c5\u03c7\u1fc7 \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u1ff6\u03bd \u2026 \u1f04\u03c1\u03c7\u03c9\u03bd \u03ba\u03b1\u1f76 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u1f7a\u03c2 \u03b5\u1f51\u03c1\u03af\u03c3\u03ba\u03b5\u03c4\u03b1\u03b9 (Quod deterius potiori insidiari soleat \u00a723); Gen\u202f37\u202f:\u202f15\u201117 \u2014 the \u201cunknown man\u201d who meets Joseph in the field That \u201cman\u201d is not a random passer\u2011by but the inner examiner of the soul, conscience \/ \u03bb\u03cc\u03b3\u03bf\u03c2 itself. Philo explicitly calls him \u201c\u1f41 \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u1f78\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, \u1f41 \u1f10\u03c0\u1f76 \u03c8\u03c5\u03c7\u1fc6\u03c2 \u1f14\u03bb\u03b5\u03b3\u03c7\u03bf\u03c2.\u201d \u1f41 \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u1f78\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (De Profugis et Inventionibus 127- 132);<\/td><\/td>Gen 37:15. “One of them [angels] appeared
\nbriefly to Joseph in the field and showed him the way and never appeared to him
\nagain.” (Tal, Tibat Marqe 1.2 note “Joseph was found by \u201ca man\u201d (\u05d4\u05d0\u05d9\u05e9(, which the Samaritan exegesis, as reflected by MS A of the
\nST, interprets as angel, \u05de\u05dc\u05d0\u05db\u05d4, in line with TM. Interestingly enough, some MSS of the ST render
\n\u05d4\u05d0\u05d9\u05e9 in this spot as \u05d0\u05d9\u05e9\u05d4, using the Hebrew word instead of the Aramaic \u05d2\u05d1\u05e8\u05d4 in order to
\ndeliberately stress non-human nature, as stated by TM. So also for the \u201cman\u201d who struggled
\nwith Jacob: \u05e2\u05de\u05d4 \u05d0\u05d9\u05e9\u05d4 \u05d5\u05d2\u05e9\u05e9) ST MS J, Gen. 32:25, var. \u05de\u05dc\u05d0\u05da(. See below Book\u2002III, \u00a7\u20021b. p. 35″<\/td>		<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 37:17<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1\u0599(then the man said)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 37:19<\/td><\/td>\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1(then they said to one another)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 37:28<\/td><\/td>\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u05a8\u05d9\u05dd(Then some Midianite traders)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 38:1<\/td><\/td>\u05d0\u05b4\u05a5\u05d9\u05e9\u05c1(a certain Adullamite)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 38:2<\/td><\/td>\u05d0\u05b4\u05a5\u05d9\u05e9\u05c1(a daughter of a certain Canaanite)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 38:11,12<\/td><\/td>\u05d0\u05b7\u05e0\u05b0\u05e9\u05b5\u05c1\u05a4\u05d9(the men of the place)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 39:1<\/td><\/td>\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1(the captain of the bodyguard an Egyptian)<\/td><\/td><\/td><\/td>Genesis 39 (Joseph in Egypt) Clement notes God was watching Joseph\u2019s ordeal with Potiphar\u2019s wife, mentioning the \u201cLord\u201d as \u201cworking through a human mouth\u201d and \u201ctaking flesh.\u201d But he does not claim Christ or Jesus was present in the Old Testament narrative\u2014he only draws a typological connection.\t\u201c\u03b4\u03b9\u1f70 \u03c3\u03c4\u1f79\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u1f77\u03bd\u03bf\u03c5 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f10\u03bd\u03b5\u03c1\u03b3\u1ff6\u03bd\u00b7 \u03c4\u03b1\u1f7b\u03c4\u1fc3 \u03ba\u03b1\u1f76 \u03c3\u1f71\u03c1\u03ba\u03b1 \u1f00\u03bd\u03b5\u1f77\u03bb\u03b7\u03c6\u03b5\u03bd\u201d\t(Clement of Alexandria Stromateis 7.11.61.1\u20132)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 39:11<\/td><\/td>\u05d0\u05b4\u059c\u05d9\u05e9\u05c1 \u05de\u05b5\u05d0\u05b7\u05e0\u05b0\u05e9\u05b5\u05c1\u05a5\u05d9(of the men of the men of the household)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 39:14<\/td><\/td>\u05dc\u05b0\u05d0\u05b7\u05e0\u05b0\u05e9\u05b5\u05c1\u05a3\u05d9, \u05d0\u05b4\u05a5\u05d9\u05e9\u05c1(to the men of the household, to the men)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 41:11<\/td><\/td>\u05d0\u05b4\u059b\u05d9\u05e9\u05c1(we dreamed each man according to his interpretation)<\/td><\/td><\/td><\/td>Genesis 41, Joseph in Egypt Tertullian says the Egyptian god Serapis is actually Joseph, relating the biblical story of Joseph.\t“Serapis…Ioseph olim dictus fuit”(Tertullian, Ad Nationes VIII.9-15 (p. 110-111 in your text)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 41:33<\/td><\/td>\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(a man discerning and wise)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 41:38<\/td><\/td>\u05d0\u05b4\u0595\u05d9\u05e9\u05c1 (can we find a man like this whom the Spirit)<\/td>Gen\u202f41\u202f38 (Pharaoh\u2019s exclamation. Joseph is hailed as a human unusually filled with \u201cdivine spirit,\u201d but Philo is still speaking about Joseph the statesman, not about an archetypal or hidden Man) \u00ab\u03c4\u03bf\u03b9\u03bf\u1fe6\u03c4\u03bf\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u1f43\u03c2 \u1f14\u03c7\u03b5\u03b9 \u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1 \u03b8\u03b5\u1fd6\u03bf\u03bd \u1f10\u03bd \u1f11\u03b1\u03c5\u03c4\u1ff7\u00bb (De Iosepho \u00a7\u202f117); no biblical lemma (Philo\u2019s own comment. Philo insists that the agent who unmasks guilt is not a human at all but \u201ceither God, or the Logos, or the divine Law,\u201d explicitly contrasting \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 with the divine; he is not elevating \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 into a god\u2011like being) \u00ab\u1f41 \u03b4\u1f72 \u03b6\u03b7\u03c4\u1ff6\u03bd \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, \u1f00\u03bb\u03bb\u2019 \u1f22 \u03b8\u03b5\u1f78\u03c2 \u1f22 \u03bb\u03cc\u03b3\u03bf\u03c2 \u1f22 \u03bd\u03cc\u03bc\u03bf\u03c2 \u03b8\u03b5\u1fd6\u03bf\u03c2\u00bb(De Iosepho 174)<\/td><\/td>Gen. 41:38 \u201cSpirit of God in him\u201d as sign of second rank\tJoseph (parallel to Moses)\t\u05e8\u05d5\u05d7 \u05d0\u05dc\u05d4\u05d4 \u05d1\u05d4 \u05de\u05dc\u05da \u05d0\u05ea\u05e8\u05d4 (Tibat Marqe IV \u00a7\u00a793\u2013108), <\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 41:44<\/td><\/td>\u05d0\u05b4\u05a7\u05d9\u05e9\u05c1(no one shall rise up)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 42:11<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05c1\u05be(no man had had relations)<\/td>Gen\u202f42\u202f:\u202f11 (the brothers: \u201cwe are sons of one man\u201d The \u201cone Father\u201d they name is no mortal but God\u2019s own Man, the everlasting Logos who is necessarily incorruptible) \u1f15\u03bd\u03b1 \u2026 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b8\u03b5\u03bf\u1fe6, \u1f43\u03c2 \u03c4\u03bf\u1fe6 \u1f00\u03b9\u03b4\u03af\u03bf\u03c5 \u03bb\u03cc\u03b3\u03bf\u03c2 \u1f62\u03bd \u1f10\u03be \u1f00\u03bd\u03ac\u03b3\u03ba\u03b7\u03c2 \u03ba\u03b1\u1f76 \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f04\u03c6\u03b8\u03b1\u03c1\u03c4\u03bf\u03c2 (De\u202fConfusione\u202fLinguarum \u00a7\u00a7\u202f41\u202f\u2013\u202f43)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 42:13<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05c1\u05be(the sons of one man in the land)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 42:21<\/td><\/td>\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1(they said each to one another)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 42:25<\/td><\/td>\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1(to restore everyman’s money)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 42:28<\/td><\/td>\u05d0\u05b4\u05a4\u05d9\u05e9\u05c1(trembling to one another)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 42:33<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05d9\u05e9\u05c1\u0599(the man the lord of the land)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 42:35<\/td><\/td>\u05d0\u05b4\u05a5\u05d9\u05e9\u05c1(behold, everyman’s bundle)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:3<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05a4\u05d9\u05e9\u05c1(warned the man solemnly)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:5<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u059e\u05d9\u05e9\u05c1(for the man said)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:6<\/td><\/td>\u05dc\u05b8\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(to tell the man whether you still have a brother)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:7<\/td><\/td>\u05d4\u05b8\u05a0\u05d0\u05b4\u05d9\u05e9\u05c1(the man asked strictly concerning ourselves)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:13<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05bd\u05d9\u05e9\u05c1(return to the man)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:14<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(give you mercy before the man)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:15<\/td><\/td>\u05d4\u05b8\u05bd\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u05d9\u05dd\u0599(so the men took the present)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:17<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0594\u05d9\u05e9\u05c1, \u05d4\u05b8\u05d0\u05b4\u059b\u05d9\u05e9\u05c1, \u05d4\u05b8\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u0596\u05d9\u05dd(And the man did as Joseph bade; and the man brought the men into Joseph’s house)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:18<\/td><\/td>\u05d4\u05b8\u05bd\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u0597\u05d9\u05dd(now the men were afraid)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:19<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(And they came near to the steward of Joseph’s household)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:21<\/td><\/td>\u05d0\u05b4\u05d9\u05e9\u05c1\u0599(each man’s money)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:24<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u059b\u05d9\u05e9\u05c1 \u05d0\u05b6\u05ea\u05be \u05d4\u05b8\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u0596\u05d9\u05dd(then the man brought the men into Joseph’s house)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 43:33<\/td><\/td>\u05d4\u05b8\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u0596\u05d9\u05dd \u05d0\u05b4\u05a5\u05d9\u05e9\u05c1(then the men looked at one another)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 44:1<\/td><\/td>\u05d4\u05b8\u05bd\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u05d9\u05dd\u0599,\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(Fill the men’s sacks with food … and put every man’s money in his sack’s mouth)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 44:4<\/td><\/td>\u05d4\u05b8\u05bd\u05d0\u05b2\u05e0\u05b8\u05e9\u05b4\u05c1\u0591\u05d9\u05dd(follow the men)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 44:6<\/td><\/td>\u05dc\u05b8\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(to tell the man whether you still have a brother)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 44:7<\/td><\/td>\u05d4\u05b8\u05a0\u05d0\u05b4\u05d9\u05e9\u05c1(the man asked strictly concerning ourselves)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 44:11<\/td><\/td>\u05d0\u05b4\u05a5\u05d9\u05e9\u05c1,\u05d0\u05b4\u05a5\u05d9\u05e9\u05c1(and took down every man his sack to the ground, and opened every man his sack)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 44:13<\/td><\/td>\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1(and when each man loaded his ass)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 44:15<\/td><\/td>\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(that such a man as I)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 44:17<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u05a1\u05d9\u05e9\u05c1(but the man in whose hand)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 44:26<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(we may not see the man’s face)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 45:1<\/td><\/td>\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(Cause every man to go out from me.’ And there stood no man with him, while Joseph made himself known unto his brethren)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 47:6<\/td><\/td>\u05d0\u05b7\u05e0\u05b0\u05e9\u05b5\u05c1\u05d9\u05be(capable men among them)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 49<\/td><\/td><\/td><\/td><\/td>Genesis 49 \u201cJacob blessed his sons, each according to his blessing, and Moses blessed the congregation, each tribe according to its blessing. \u2026 And this is the blessing with which Moses, the man of God, blessed the sons of Israel before his death.\u201d (Tibat Marqe Book V, 13 p. 483):<\/td>Gen 49 (prophecy of special Man\u2011Christ \u2013 Justin criticizes literalist views of a \u201cspecial\u201d Christ) \u03bf\u1f31 \u03bb\u03ad\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b3\u03b5\u03b3\u03bf\u03bd\u03ad\u03bd\u03b1\u03b9 \u03b1\u1f50\u03c4\u1f78\u03bd \u2026 (Justin Martyr, Dial.\u202f49.1) Gen 49:11 (\u201clion\u2019s cub\u201d \u2013 Justin reads this as prophecy of Christ\u2019s unique humanity \u1f21 \u03b4\u1f72 \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b5\u03af\u03b1 \u03b1\u1f55\u03c4\u03b7 \u2026 \u03bf\u1f50\u03c7 \u1f14\u03c3\u03c4\u03b9\u03bd \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03be \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd (Justin Martyr, Dial.\u202f54.2); Genesis 49:10\u201311\tProphecy about ruler from Judah and \u201cwashing his garment in the blood of the grape\u201d; Justin reads as a Messianic prophecy (Christ as the one foretold by Moses).\t\u03b4\u03b5\u03c3\u03bc\u03b5\u03cd\u03c9\u03bd \u03c0\u03c1\u1f78\u03c2 \u1f04\u03bc\u03c0\u03b5\u03bb\u03bf\u03bd \u03c4\u1f78\u03bd \u03c0\u1ff6\u03bb\u03bf\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 (1 Apology LIV.5); Genesis 49 (Father of the human race, Lot)\tThe Word (Christ) is called the \u201cfather of the human race\u201d who imparts spiritual seed (i.e., the Spirit), (Irenaeus, Adversus Haereses 4.31.2)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Genesis 49:6<\/td><\/td>\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(they killed a man)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus<\/td><\/td><\/td><\/td><\/td><\/td>Exodus (creation\u2011versus\u2011Creator dispute \u2013 Trypho asks for proof of a second “some other” god besides the Creator) \u1f00\u03c0\u03bf\u03b4\u03b5\u1fd6\u03be\u03b1\u03b9 \u1f45\u03c4\u03b9 \u03ba\u03b1\u1f76 \u1f04\u03bb\u03bb\u03bf\u03c2 \u03b8\u03b5\u1f78\u03c2 \u03c0\u03b1\u03c1\u03b1 \u03c4\u1f78\u03bd \u03c0\u03bf\u03b9\u03b7\u03c4\u1f74\u03bd \u03c4\u1ff6\u03bd \u1f45\u03bb\u03c9\u03bd (Justin Martyr, Dial.\u202f50.1) Exodus (prophetic confession of \u201canother god\u201d \u2013 Trypho challenges Justin to prove that prophetic \u201canother god\u201d isn\u2019t Creator) \u1f00\u03c0\u03cc\u03b4\u03b5\u03b9\u03be\u03bf\u03bd \u1f21\u03bc\u1fd6\u03bd \u1f45\u03c4\u03b9 \u1f15\u03c4\u03b5\u03c1\u03bf\u03c2 \u03b8\u03b5\u1f78\u03c2 \u2026 \u1f51\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b9\u03ba\u03bf\u1fe6 \u03c0\u03bd\u03b5\u03cd\u03bc\u03b1\u03c4\u03bf\u03c2 \u1f61\u03bc\u03bf\u03bb\u03cc\u03b3\u03b7\u03c4\u03b1\u03b9 (Justin Martyr, Dial.\u202f55.1); (General, Moses and Prophets)\tThe same Lord who acts in the Gospel \u201cexhorted us always,\u201d and through Moses, Isaiah, and \u201cthe whole chorus of prophets\u201d called Israel to repentance, showing a continuity of the saving presence of the Logos.\t\u03ba\u03b1\u1f76 \u03b4\u03b9\u1f70 \u039c\u03c9\u03c3\u1f73\u03c9\u03c2 \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03bd\u03c3\u1f79\u03c6\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c4\u03bf\u1fe6 \u03c6\u03b9\u03bb\u03b1\u03bb\u1f75\u03b8\u03bf\u03c5\u03c2 \u1f29\u03c3\u03b1\u1fd3\u03b1 \u03ba\u03b1\u1f76 \u03c0\u03b1\u03bd\u03c4\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b9\u03ba\u03bf\u1fe6 \u03c7\u03bf\u03c1\u03bf\u1fe6… \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f10\u03bd \u1f29\u03c3\u03b1\u1fd3\u1fb3 \u1f41 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u03bb\u03b1\u03bb\u1ff6\u03bd, \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f10\u03bd \u1f28\u03bb\u1f77\u1fb3, \u1f10\u03bd \u03c3\u03c4\u1f79\u03bc\u03b1\u03c4\u03b9 \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u1ff6\u03bd \u03b1\u1f50\u03c4\u1f79\u03c2 (Clement of Alexandria, Protrepticus 1.8.2\u20134); Exodus\tThe God who led the people out of Egypt, sent the prophets, and manifested His Son in the last times is the same Lord (Irenaeus, Adversus Haereses IV.35.1; IV.36.1) Moses, Prophets, Law\tThe Word spoke with Moses, is the one proclaimed by the law\/prophets, appears in Judea as Jesus.\t\u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6…\u1f41 \u1f10\u03bb\u03ac\u03bb\u03b7\u03c3\u03b5\u03bd \u039c\u03c9\u03cb\u03c3\u03b5\u1fd6\t(Irenaeus, Dem. 40) (106); Exodus (esp. Exod 23:20\u201321)\tTertullian says that the one who spoke with Moses and led Israel\u2014the \u201cAngel\u201d with God’s name\u2014was the Son of God himself (i.e., Christ), who \u201cwas always seen.\u201d\t\u201cipse erat dei filius qui et semper videbatur; deum enim patrem nemo umquam vidit et vixit.\u201d (Tertullian, Adversus Iudaeos IX.22\u201323); Exodus (esp. Exod 23:20\u201321)\tThe \u201cAngel\u201d that led Israel, whom God tells Moses about, is interpreted as the pre-existent Son, not merely an ordinary angel.\t\u201cEcce ego mitto angelum meum ante faciem tuam\u2026 nomen meum super illum est\u2026\u201d (Adversus Iudaeos IX.23);
\nExodus (speaking to Moses)\tThe same passage above\u2014Tertullian explicitly says it was the Son who spoke to Moses, not the Father.\t\u201cipse erat dei filius qui et semper videbatur\u201d\t(Tertullian, Adversus Iudaeos IX.22); [General reference to \u201cthe one who spoke to Moses\u201d]\tChrist is \u201cthe one who was always seen\u201d (i.e., the visible Yahweh) whenever God appears in the Old Testament.\t\u201csemper videbatur\u201d\t(Tertullian, Adversus Iudaeos IX.22)<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
Ex 2<\/td><\/td><\/td><\/td><\/td><\/td>Exodus 3:2\u201316\tOne who appeared in burning bush = Logos\/Christ\t\u201c\u1f64\u03c6\u03b8\u03b7 \u03b4\u1f72 \u03b1\u1f50\u03c4\u1ff7 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5…\u201d\tDial. 59.1\u20133); Exodus 3:2 et seq. Exod\u202f2\u202f:12 (Moses slays the Egyptian. The \u201cEgyptian man\u201d is not a historical person but the sensual, earth\u2011bound passion that the seeing\u2011God mind must strike down and bury) \u1f41\u03c1\u1fb7 \u03c4\u1f78\u03bd \u0391\u1f30\u03b3\u03cd\u03c0\u03c4\u03b9\u03bf\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u03c4\u1f78 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b5\u03b9\u03bf\u03bd \u03ba\u03b1\u1f76 \u1f10\u03c0\u03af\u03ba\u03b7\u03c1\u03bf\u03bd \u03c0\u03ac\u03b8\u03bf\u03c2 (Leg.\u202fAll.\u202fIII. \u00a7\u202f38); Exod. 2.14 (Burning bush \u2013 \u201cThe same One \u2026 appeared in the bush and spoke to Moses\u201d) \u1f41 \u03b1\u1f50\u03c4\u1f78\u03c2 \u03bf\u1f57\u03c4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03ba\u03b1\u1f76 \u03b8\u03b5\u1f78\u03c2 \u03ba\u03b1\u1f76 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u2026 (Justin Martyr, Dial.\u202f59.2) Exodus 3 (Moses\u2019 Lord is appeared Angel \u2013 The Lord who speaks to Moses is the one revealed to Abraham & Jacob) \u03bf\u1f50\u03c7 \u1f41 \u03c0\u03bf\u03b9\u03b7\u03c4\u1f74\u03c2 \u03c4\u1ff6\u03bd \u1f45\u03bb\u03c9\u03bd \u1f14\u03c3\u03c4\u03b1\u03b9 \u03b8\u03b5\u1f78\u03c2 \u1f41 \u03c4\u1ff7 \u039c\u03c9\u03c5\u03c3\u03b5\u03af \u2026 (Justin Martyr, Dial.\u202f60.2); Exod\u202f2\u202f:\u202f19\u201120 (\u201cAn Egyptian man rescued us \u2026 Where is the man?\u201d Moses, says Philo, is a living interface between the intelligible and the sensible realms. The noun \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 signals what is \u201ccontemplated only by the logos,\u201d while \u201c\u0391\u1f30\u03b3\u03cd\u03c0\u03c4\u03b9\u03bf\u03c2\u201d stands for the world of sense\u2011perception. Hence the father\u2019s follow\u2011up question \u201cWhere is the man?\u201d really asks: Where, within you, does the rational form dwell? \u03b4\u03b9\u1f70 \u03bc\u1f72\u03bd \u03c4\u03bf\u1fe6 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c4\u1f70 \u03bc\u03cc\u03bd\u1ff3 \u03bb\u03cc\u03b3\u1ff3 \u03b8\u03b5\u03c9\u03c1\u03b7\u03c4\u03ac \u2026 \u03c0\u03bf\u1fe6 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2; \u1f10\u03bd \u03c4\u03af\u03bd\u03b9 \u03bc\u03ad\u03c1\u03b5\u03b9 \u2026 \u03c4\u1f78 \u03bb\u03bf\u03b3\u03b9\u03ba\u1f78\u03bd \u03b5\u1f36\u03b4\u03bf\u03c2 (De mutatione nominum 118 – 119)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
1<\/td><\/td>\u05d0\u05b4\u0596\u05d9\u05e9\u05c1(now a man from the house of Levi)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
11<\/td><\/td>\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1, \u05d0\u05b4\u05d9\u05e9\u05c1\u05be(the saw an Egyptian beating a Hebrew)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
12<\/td><\/td>\u05d0\u05b4\u0591\u05d9\u05e9\u05c1(there was no man, so he struck)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
19<\/td><\/td>\u05d0\u05b4\u05a3\u05d9\u05e9\u05c1(an Egyptian delivered us)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
20<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0594\u05d9\u05e9\u05c1(you have left the man behind?)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
21<\/td><\/td>\u05d4\u05b8\u05d0\u05b4\u0591\u05d9\u05e9\u05c1(to dwell with the man)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 3<\/td><\/td><\/td><\/td><\/td>Exodus 3\u20134, 33 (Moses and the vision)\tMoses\u2019 vision is mediated, never direct; \u201csecrets\u201d (\u05e8\u05d6\u05d9\u05df) are taught openly, but always by means of forms.\t\u05e8\u05d6\u05d9\u05df \u05d1\u05e1\u05e0\u05d9\u05d4 \u05e4\u05e8\u05e1\u05d9\u05d0\u05ea (\u201csecrets taught openly\u201d), \u05d3\u05de\u05d5\u05ea\u05d4 (\u201cform\/likeness\u201d) (Tibat Marqe, I, \u00a72), Exod 3; Exod 24:17 \u201cBurning bush; fire on Sinai\u201d Moses encounters God via fire and receives the alphabet, Torah (Tibat Marqe VI, 14 – 27), Macdonald, 53\u201356, 648, 650\tExodus 3\u20134; Deut 34 Moses as \u201cMan of God\u201d Moses is repeatedly called man of God and prophet of all the world. Sent by God, intermediary, unique. Supremely unique (The Day of Atonement: Its Interpretation in Samaritan Literature (2 vols.; London: Royal Asiatic Society, 1969), 53\u201356, 648, 650)<\/td>Exodus 3:2 (\u201cthe one seen in the bush,\u201d blessing on Joseph)\tJustin explicitly says the phrase \u201cthe one who appeared in the bush\u201d (\u1f41 \u1f40\u03c6\u03b8\u03b5\u1f76\u03c2 \u1f10\u03bd \u03c4\u1fc7 \u03b2\u1f71\u03c4\u1ff3) is Christ\u2014identifies him as appearing to Moses.\t\u201c\u03c4\u1ff7 \u1f40\u03c6\u03b8\u1f73\u03bd\u03c4\u03b9 \u1f10\u03bd \u03c4\u1fc7 \u03b2\u1f71\u03c4\u1ff3\u201d (Justin, Dial. 91.6\u20137); Exodus (Burning Bush)\tThe Lord who now saves through the Gospel was also present before: \u201che\u201d exhorted, saved, and performed wonders \u201cin Egypt, in the wilderness, through the bush and the cloud that followed as a handmaid\u201d and spoke \u201cin Isaiah… in Elijah, in the mouth of the prophets, himself.\u201d\t\u1f43\u03c2 \u03ba\u03b1\u1f76 \u03bd\u1fe6\u03bd \u03ba\u03b1\u1f76 \u1f00\u03b5\u1f76 \u03c0\u03c1\u03bf\u1f54\u03c4\u03c1\u03b5\u03c0\u03b5\u03bd \u03b5\u1f30\u03c2 \u03c3\u03c9\u03c4\u03b7\u03c1\u1f77\u03b1\u03bd, \u03b4\u03b9\u1f70 \u03c4\u03b5\u03c1\u1f71\u03c4\u03c9\u03bd \u03ba\u03b1\u1f76 \u03c3\u03b7\u03bc\u03b5\u1f77\u03c9\u03bd \u1f10\u03bd \u0391\u1f30\u03b3\u1f7b\u03c0\u03c4\u1ff3, \u1f10\u03bd \u1f10\u03c1\u1f75\u03bc\u1ff3 \u03b4\u03b9\u1f71 \u03c4\u03b5 \u03c4\u1fc6\u03c2 \u03b2\u1f71\u03c4\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2 \u1f00\u03ba\u03bf\u03bb\u03bf\u03c5\u03b8\u03bf\u1f7b\u03c3\u03b7\u03c2 \u03c7\u1f71\u03c1\u03b9\u03c4\u03b9 \u03c6\u03b9\u03bb\u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u1f77\u03b1\u03c2… \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f10\u03bd \u1f29\u03c3\u03b1\u1fd3\u1fb3 \u1f41 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u03bb\u03b1\u03bb\u1ff6\u03bd, \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f10\u03bd \u1f28\u03bb\u1f77\u1fb3, \u1f10\u03bd \u03c3\u03c4\u1f79\u03bc\u03b1\u03c4\u03b9 \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u1ff6\u03bd \u03b1\u1f50\u03c4\u1f79\u03c2 (Clement of Alexandria, Protrepticus 1.8.4), Exodus 3 (Burning Bush)\tMoses, the faithful servant, speaks with the Lord from the bush, relaying God\u2019s words to Israel.\t\u03c6\u03c9\u03bd\u1f74\u03bd \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5 \u03b4\u03b9\u1f70 \u03b3\u03bb\u1f7d\u03c3\u03c3\u03b7\u03c2 \u1f00\u03bd\u03b8\u03c1\u03c9\u03c0\u1f77\u03bd\u03b7\u03c2 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u1fc6\u03c3\u03b1\u03b9\t(Clement of Alexandria, Stromateis 4.17.106\u2013107); Exodus 3 (Moses at the bush)\tThe God who spoke to Moses is the same as Christ; again, not a physical Jesus but the pre-existent Word\t“spake with Moses”, “the same God” (Irenaeus, Adversus Haereses 3.12, \u00a710); Exodus (Burning Bush)\tThe Word spoke to Moses from the bush, foretelling that Pharaoh would not let Israel go unless by a mighty hand. (Irenaeus Adversus Haereeses 4.29.2); John 17:6; 17:11; 17:26\tThe name of God the Father was not revealed before, not even to Moses; but now is revealed by the Son, who says, \u201cI have come in the name of the Father.\u201d\tEgo veni\u2026Nomen tuum manifestavi hominibus (Tertullian De Oratione\t\u00a73)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 3:10<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 3:14<\/td><\/td><\/td><\/td><\/td>Exodus 3:1\u201314 (Burning Bush; Name revealed)\t“The
\nGood One (\u05d8\u05d5\u05d1\u05d4) does not reveal Himself to any man except according to his nature: the
\ngood one according to his goodness, the wicked one according to his wickedness.” cmp. Marcion’s “Good God.” Moses receives the revelation only via mediation (angel\/messenger).\t\u05e8\u05d1\u05d4 \u05d7\u05d9\u05dc\u05d4 (\u201cGreat Power\u201d), \u05e8\u05d6 \u05de\u05e0\u05d4 \u05dc\u05d0 \u05e4\u05dc\u05d9 (\u201cno secret hidden from Him\u201d); \u05e2\u05de\u05ea\u05d4 \u05de\u05e9\u05d2\u05e8 \u05d1\u05d9\u05d3 \u05de\u05e8\u05d4 \u05dc\u05d9\u05ea \u05e2\u05dc \u05d3\u05de\u05d5\u05ea\u05d4: \u201cThe one sent by the Master (i.e., the angel) is not [identical] to His [God\u2019s] form.\u201d (Emphasizing mediation\u2014no direct vision of God\u2019s essence.); \u05e8\u05d6\u05d9\u05df \u05d1\u05e1\u05e0\u05d9\u05d4 \u05e4\u05e8\u05e1\u05d9\u05d0\u05ea: \u201cHe taught Moses teachings\/secrets openly (parrh\u0113sia),\u201d employing a Greek loanword meaning boldness or openness, showing the clear transmission of revelation to Moses, but always mediated.(Tibat Marqe I, \u00a71\u20132 opening of Book of Wonders)<\/td>		Exodus 3:2\u20136 (Burning Bush)\tThe \u201cAngel of the Lord\u201d in the bush, who speaks as God, is Christ\u2014appearing as fire and voice to Moses.\t\u03c0\u1fe6\u03c1 \u03c0\u03bf\u03c4\u03b5 \u03b3\u1f73\u03b3\u03bf\u03bd\u03b5 \u03c4\u1fc7 \u03c0\u03c1\u1f78\u03c2 \u039c\u03c9\u03c3\u1f73\u03b1 \u1f41\u03bc\u03b9\u03bb\u1f77\u1fb3 \u03c4\u1fc7 \u1f00\u03c0\u1f78 \u03c4\u1fc6\u03c2 \u03b2\u1f71\u03c4\u03bf\u03c5\t(Justin, Dial. 127, 128); Exodus 3:2\u20136: The \u201cangel of the Lord\u201d in the bush is Christ; he identifies himself as God. \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03ba\u03c5\u03c1\u03af\u03bf\u03c5 \u1f10\u03bd \u03c6\u03bb\u03bf\u03b3\u1f76 \u03c0\u03c5\u03c1\u1f78\u03c2 \u2026 \u1f10\u03b3\u03ce \u03b5\u1f30\u03bc\u03b9 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u03cc\u03c2 \u03c3\u03bf\u03c5. (Clement of Alexandria, Paedagogus 1.56.3\u20134); Exodus 3 (Burning Bush)\tClement interprets the Lord (the Logos) who appeared to Moses in the burning bush as the pre-existent Christ, who later is crowned with thorns, drawing a parallel between the burning bush and the crown of thorns.\t“\u1f41 \u03b4\u03b9\u1f70 \u03b2\u1f71\u03c4\u03bf\u03c5 \u03c4\u1f78 \u03c0\u03c1\u1ff6\u03c4\u03bf\u03bd \u1f40\u03c6\u03b8\u03b5\u1f77\u03c2, \u1f41 \u03bb\u1f79\u03b3\u03bf\u03c2, \u03b4\u03b9\u1f70 \u03c4\u1fc6\u03c2 \u1f00\u03ba\u1f71\u03bd\u03b8\u03b7\u03c2 \u1f55\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd \u1f00\u03bd\u03b1\u03bb\u03b7\u03c6\u03b8\u03b5\u1f76\u03c2” (Clement of Alexandria, Paedagogus 2.75.1\u20132)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 4:14 – 16<\/td><\/td><\/td><\/td><\/td>\t<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 4:16<\/td><\/td><\/td><\/td><\/td>Exodus 4:16. Moses is addressed as \u201c\u05ea\u05e0\u05d9\u05d0\u05e0\u05d9 \u05d1\u05e2\u05dc\u05de\u05d4 \u05d3\u05dc\u05e8\u05e2\u201d\u2014\u201cyou are My second in the lower world.\u201d (Tibat Marqe, \u00a720), Exodus 4:16\t Moses \u201cnext to God\u201d\tSamaritan tradition: \u201chim who is next to the Compassionate God.\u201d (Macdonald, 54\u201355)
\n
\n<\/td>		<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 4:22<\/td><\/td><\/td><\/td><\/td>Exod 4:22; Deut 32:6\tIsrael as son, God as father\t\u05d1\u05e8 \u05d1\u05db\u05d5\u05e8 … \u05dc\u05d0 \u05d9\u05d3\u05e2 \u05d0\u05d9\u05e7\u05e8\u05d4 … \u05e2\u05de\u05d9 …\tIsrael as \u201cman\u201d\/son (Tibat Marqe IV \u00a7\u00a778\u201392)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 5:1<\/td><\/td><\/td><\/td><\/td>Exod. 5:1\t\u201cLet My people go\u201d\u2014Moses as deliverer\tMoses as agent of God, \u05e9\u05dc\u05d7 \u05e2\u05de\u05d9 \u05db\u05d9 \u05d1\u05d3\u05d9\u05dc \u05e4\u05e8\u05e7\u05e0\u05d4 … \u05e0\u05d1\u05d9\u05d4 \u05e8\u05d1\u05d4 \u05de\u05e9\u05d4 (Tibat Marqe IV \u00a7\u00a793\u2013108)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 7:1<\/td><\/td><\/td><\/td><\/td>Exodus 7:1 You will be My second (\u05ea\u05e0\u05d9\u05d0\u05e0\u05d5\u05ea\u05d9), and he [Aaron] will be your prophet\u201d (Tibat Marqe I)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Ex 9<\/td><\/td><\/td>Exod\u202f9\u202f:\u202f29 (Philo warns the reader not to imagine the speaker as a composite mortal but as the pure, freed mind itself) \u03bc\u1f74 \u03bd\u03bf\u03bc\u03af\u03c3\u1fc3\u03c2 \u03b4\u1f72 \u03c4\u1f78\u03bd \u03b4\u03b9\u03b1\u03bb\u03b5\u03b3\u03cc\u03bc\u03b5\u03bd\u03bf\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9\u2026 \u1f00\u03bb\u03bb\u1f70 \u03bd\u03bf\u1fe6\u03bd \u03b5\u1f31\u03bb\u03b9\u03ba\u03c1\u03b9\u03bd\u03ad\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd \u03ba\u03b1\u1f76 \u03ba\u03b1\u03b8\u03b1\u03c1\u03ce\u03c4\u03b1\u03c4\u03bf\u03bd (\u03c0\u03b5\u03c1\u03b9 \u03bc\u03b5\u03b8\u03b7\u03c2 101 – 102)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Exodus 11 (Exodus Plagues)\tChrist (the Word) is the agent behind the plagues and exodus (Irenaeus, Adversus Haereses 4.30.4)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 11:3<\/td><\/td><\/td><\/td><\/td>Exod 11:3 See \u05e1 standing before the great prophet Moses, saying: \u201cO faithful one,
\nwho wrote the Law, O (you) to whom God gave prophethood, and whom He
\nvested with His name, and whose name He called \u201cHis servant\u201d (\u05e2\u05d1\u05d3\u05d4) and \u201cHis Man\u201d (\u05d5\u05d0\u05d9\u05e9\u05d4) and \u201cthe
\nfaithful of His House\u201d (\u05d1\u05d9\u05ea\u05d4) and \u201cHis Good” middle man\u201d and \u201cHis honored leader\u201d and \u201cHis
\nlawgiver\u201d. (\u05d8\u05d1\u05d4 \u05d5\u05e0\u05d2\u05d5\u05d3\u05d4
\n\u05d9\u05e7\u05d9\u05e8\u05d4 \u05d5\u05e0\u05d5\u05de\u05d9\u05e7\u05d4 \u05d3\u05dct\u05d4) Contemplate each of these words. The servant of God (Deut. 34:5) \u2013 he
\ntrod in the fire and it was like dew under his feet. Man (Exod. 11:3) \u2013 the
\npowerful, whose power was manifest in all his deeds (Tibat Marqe VI 28 – 43)<\/td>		<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 11:7<\/td><\/td><\/td>Exod\u202f11\u202f:\u202f7 (\u201cNo dog shall bark at man or beast\u201d Philo allegorises \u201cthe man\u201d as the ruling mind inside us; this hidden inner \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 is contrasted with the barking beast and the canine tongue) \u00ab\u03bf\u1f54\u03c4\u03b5 \u03c4\u1f78\u03bd \u1f10\u03bd \u1f21\u03bc\u1fd6\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u1f21\u03b3\u03b5\u03bc\u03cc\u03bd\u03b1 \u03bd\u03bf\u1fe6\u03bd \u2026\u00bb (De Somnis II \u00a7\u202f267)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 12<\/td><\/td><\/td><\/td><\/td>Exod. 12, 13 Angelic agent of God, (Destroyer\/Glory = \u05db\u05d1\u05d5\u05d3\u05d9 “My Glory”)\texecutes God\u2019s judgment (Tibat Marqe I, 112, 66, 67, 68, 69) <\/td>Exodus 12; Joshua 2\tChrist as true Passover; blood on doorposts and Rahab\u2019s scarlet cord prefigure Christ, who is present and saves.\t\u03c4\u1f78 \u03c0\u1f71\u03c3\u03c7\u03b1 \u1f41 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f79\u03c2, \u03c4\u1f78 \u03b1\u1f37\u03bc\u03b1 \u03c4\u03bf\u1fe6 \u03c0\u1f71\u03c3\u03c7\u03b1, \u03ba\u03bf\u03ba\u03ba\u1f77\u03bd\u03bf\u03c5 \u03c3\u03c0\u03b1\u03c1\u03c4\u1f77\u03bf\u03c5 (Justin, Dial. 111); Exodus 12 (Passover Angel)\tThe \u201cAngel\u201d who saved Israel at Passover and killed Egypt\u2019s firstborn is Christ.\t\u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2 \u03ba\u03c5\u03c1\u1f77\u03bf\u03c5, \u03c4\u1f78 \u03c0\u1f71\u03c3\u03c7\u03b1, \u03a7\u03c1\u03b9\u03c3\u03c4\u1f79\u03c2 (Justin, Dial. 118\u2013128, but explicit in earlier ch. 49\u201350)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 13:21<\/td><\/td><\/td><\/td><\/td>Exod 13:21 \u05d5\u05d9\u05d4\u05d5\u05d4 \u05d4\u05dc\u05da \u05dc\u05e4\u05e0\u05d9\u05d4\u05dd \u05d9\u05d5\u05de\u05dd \u05d1\u05e2\u05de\u05d5\u05d3 \u05e2\u05e0\u05df\tMoses, Pillar of cloud\/fire associated with Moses (Tibat Marqe VI \u00a7\u00a71\u201313), Deut 4:20; Exod 13:21\t\u201cIron furnace,\u201d passed through the Sea\u201d\tIsrael\u2019s redemption is by God\u2019s direct power (Tibat Marqe VI.14\u201327)<\/td>Exodus 13:21\u201322; 14:6\tPillar of light, Red Sea crossing, Egyptians destroyed\u2014Christ as acting Lord.\t\u03c3\u03c4\u1f7b\u03bb\u03bf\u03c2 \u03c6\u03c9\u03c4\u1f78\u03c2 \u1f14\u03bb\u03b1\u03bc\u03c0\u03b5\u03bd\t(Justin Dial. 131)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 15:1 – 2<\/td><\/td><\/td><\/td><\/td>Exodus 15, Sea narrative. Agents\/hypostases of one God \u05db\u05d1\u05d5\u05d3\u05d4, \u05d0\u05dc\u05d4\u05d5\u05ea\u05d4, \u05de\u05dc\u05d0\u05db\u05d9\u05d4\t(Tibat Marqe I, 15a)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 15:3<\/td><\/td><\/td><\/td><\/td>Exodus 15:3 Woe to Pharaoh the wicked,
\n(given) what is appointed to him by the great prophet Moses! Moses his Man (Tal, Florentin, Ben Hayyim “the Man”) said: “Where are the magicians? Let them come and see me here, how I
\ndestroy you at my Lord\u2019s command. Did they not say to you that I would perish
\nby them in the sea, so that they would be glorified? Today they shall see who will
\nperish in the sea. They shall learn that it is our Lord who is superior. Go, O
\nsinner, and prepare yourself, and indeed you will see the reward of all your
\ndoings. Our Lord will destroy you with all kinds of afflictions. If the magicians
\nsaid to you that I will perish in the sea, my Lord has informed me that you are
\nthe one who will perish in the sea. You will see which statement is true, that of
\nthe magicians or that of our Lord.\u201d Moses is clearly blurred with the Man\/Hero of War of Exodus 15:3, Tal acknowledges the difficulties of this section of text. “This appendix consists of 9 paragraphs which intervene between \u00a7\u20028 and \u00a7\u200218 in MS\u2002S
\n(see notes ad loc.). They represent dialogues between Moses and the stubborn Pharaoh on one
\nhand and between Moses and the sea on the other hand … The first two paragraphs (9a\u201310a) consist of a dialogue between Moses and Pharaoh at
\nthe Sea of Reeds, an extension of the dialogue described in Exod. 7:10\u20139:11. The debate with
\nPharaoh is transferred to another stage; from Pharaoh\u2019s palace\u2002and the Nile to the shores of the
\nsea. In paragraphs 11a\u201313a Moses and the sea converse about the coming events. The sea commits itself to let Israel pass safely, but argues that it cannot accept becoming defiled as the grave
\nof the impure Egyptians.” Tal’s explanation is only a set up for explaining the clear reference to Moses “on the waves” which he can only explain by means of the birth narrative: “Remarkable claim of the sea about Moses being left on its waves, which contradicts the story told in Exod. 2:3\u20135, that actually his mother put him in an ark among the
\nreeds: \u05d4\u05d9\u05d0\u05e8 \u05e9\u05e4\u05ea \u05e2\u05dc \u05d1\u05e1\u05e3.” But MacDonald saw this more correctly. Moses is standing on the sea as the “hero\/man of war.” The difficulty is that the Samaritan text does not read “man of war” but “hero of war.” It didn’t help that MacDonald saw Christian influence from Jesus’s walking on the water. Nevertheless the context is clearly Exodus 15 and Moses is upon the sea. Moreover Tal and the various authorities on Samaritan Aramaic seem to overcomplicate the explanation of the epithet \u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4. In the Samaritan Pentateuch, forms like \u05d0\u05d9\u05e9\u05d4 are sometimes used where the text implies a special, possibly angelic, figure\u2014often translated as \u201cthe man\u201d rather than \u201chis man.\u201d While most scholars interpret the -\u05d4 suffix as an emphatic or definite marker, it may reflect an older sense of divine possession or designation, subtly marking the figure as uniquely belonging to God. Exod. 15:3 \u201cYHWH is a man of war\u201d YHWH Himself, (Tibat Marqe II); Exod. 15:3, 21:6, 22:8 Names of God, Elohim has associates, YHWH is unique (Tibat Marqe II \u00a737); Exodus 15:3\t\u201cGod is man of war\u201d (victory, no other power) \u05dc\u05d9\u05ea \u05e2\u05de\u05d4 \u05d0\u05dc \u05d0\u05d7\u05e8 \u05d1\u05e8\u05d0 \u05d5\u05e9\u05db\u05dc\u05dc (Tibat Marqe IV \u00a7\u00a778\u201392), <\/td>		<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 16:14<\/td><\/td><\/td><\/td><\/td><\/td>Exodus 16:14, Num 20:11\tManna and water from rock, Christ as provider.\t\u1f04\u03c1\u03c4\u03bf\u03bd \u2026 \u03bc\u1f71\u03bd\u03bd\u03b1, \u1f55\u03b4\u03c9\u03c1 \u1f10\u03ba \u03c0\u1f73\u03c4\u03c1\u03b1\u03c2 (Justin, Dial 131)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 17<\/td><\/td><\/td><\/td><\/td><\/td>Exodus 17; Joshua (Rock, Victory)\tThe \u201cRock\u201d and \u201cLord\u201d present with Israel, giving victory by Joshua\u2019s hand, is Christ (alluded to, less explicitly in these chaps).\t\u039a\u1f7b\u03c1\u03b9\u03bf\u03c2, \u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2, \u03bb\u1f77\u03b8\u03bf\u03c2 (Justin DIal. 127)’ Exodus 17 (the Rock in the Wilderness)\tChrist is identified as \u201cthat spiritual Rock that followed them; and the Rock was Christ.\u201d Irenaeus, quoting Paul, presents Christ as present with Israel in the wilderness, supplying them spiritual drink.\t(Irenaeus, Adversus Haereses 4.27.3); Exodus 17:6 (Water from the Rock)\tThe water flowing from the rock for Israel: \u201cIf the rock was Christ, without doubt the water was baptism blessed in Christ.\u201d He does not say Christ was physically there, only typologically present.\tpetra Christus … aqua in Christo baptizatum\t(Tertullian De Baptismo cap. 9.3); Exodus 17 (Moses’ uplifted hands during Joshua\u2019s battle with Amalek)\tMoses\u2019 gesture with outstretched hands foreshadows the form of the cross, but Tertullian does not say Christ was present\u2014he says it prefigures the cross of \u201cthe Lord Jesus\u201d (\u201cnomini domini Iesu dicebat dimicaturi\u2026\u201d).\t\u201cnomen domini Iesu dicebat dimicaturi\u201d, \u201ccrucis habitus quoque erat necessarius\u201d (Tertullian, Adversus Iudaeos X.10)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 17:6<\/td><\/td><\/td><\/td><\/td> <\/td>Exodus 17:8\u201313 (Moses\u2019 hands, Joshua\/Jesus fighting Amalek)\tJoshua (=\u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2) led the battle, but Moses\u2019 hands stretched in the sign of the cross, in the presence of the name Jesus, caused the victory. Justin says the name \u201cJesus\u201d present at the head of the battle and the \u201csign\u201d (cross) is why Israel prevails.\t\u201c\u1f10\u03bd \u1f00\u03c1\u03c7\u1fc7 \u03c4\u1fc6\u03c2 \u03bc\u1f71\u03c7\u03b7\u03c2 \u03c4\u03bf\u1fe6 \u1f40\u03bd\u1f79\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u1f38\u03b7\u03c3\u03bf\u1fe6 \u1f44\u03bd\u03c4\u03bf\u03c2, \u03b1\u1f50\u03c4\u1f78\u03c2 \u03c4\u1f78 \u03c3\u03b7\u03bc\u03b5\u1fd6\u03bf\u03bd \u03c4\u03bf\u1fe6 \u03c3\u03c4\u03b1\u03c5\u03c1\u03bf\u1fe6 \u1f10\u03c0\u03bf\u1f77\u03b5\u03b9.\u201d (Justin, Dial. 90\u201391 (esp. 90.5\u20137; 91.3\u20134); Exodus 17:5\u201313\tMoses stretches out hands (the Cross); Joshua (=Jesus) leads, victory by Jesus\u2019 name.\t\u03c4\u1f7b\u03c0\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03c3\u03c4\u03b1\u03c5\u03c1\u03bf\u1fe6, \u1f38\u03b7\u03c3\u03bf\u1fe6 \u1f40\u03bd\u1f79\u03bc\u03b1\u03c4\u03b9\t(Justin, Dial. 111\u2013112); Exodus 17:6 (Water from Rock)\tThe Lord, supplying water to the wandering Hebrews from the rock, gives an example of sobriety to the ancients. He gives them drink from the rock in the desert, teaching moderation.\t\u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u1f10\u03c7o\u03c1\u03ae\u03b3\u03b5\u03b9 \u03c0\u03bf\u03c4\u03cc\u03bd (the Lord supplied drink) (Clement of Alexandria, Paedagogus II.2.19.2 (p. 144.1 St\u00e4hlin); Exodus 3:2ff, 17:6 (Moses, the rock)\tThe Word spoke with Moses from the bush, led Israel out, gave water from the rock (\u201cthat rock is Himself\u201d).\t\u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6; \u03b1\u1f50\u03c4\u1f78\u03c2 \u1f10\u03c3\u03c4\u1f76\u03bd \u1f21 \u03c0\u03ad\u03c4\u03c1\u03b1\t(Irenaeus Dem. 46) (112)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 17:9<\/td><\/td><\/td><\/td><\/td><\/td>Exodus 17:9\u201313; Joshua 17:14\tMoses\u2019 outstretched arms and the name Joshua (Jesus) as types of Christ\u2019s cross\/victory.\t\u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03b1 \u1f38\u03b7\u03c3\u03bf\u1fe6 \u2026 \u03c4\u03bf\u1fe6 \u03c3\u03c4\u03b1\u03c5\u03c1\u03bf\u1fe6 (Justin Dial. 131)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 19<\/td><\/td><\/td><\/td><\/td>Exod. 19 \u201c\u05de\u05d0\u05ea\u05d9\u05df \u05e7\u05e2\u05d9\u05de\u05d9\u05df\u201d (\u201cassembly of mortals and immortals\u201d)\t\u201cimmortals and mortals (angels and men) gathered at Sinai\u201d Distinction between humans and angels at revelation (Tibat Marqe IV \u00a7\u00a719, 43), Praise and worship are attributed both to humans and angels together (\u201cthe angels rejoiced \u2026 praise the Lord \u2026 ascribe greatness to our God\u201d), but there is no blending of \u201cman\u201d with angelic or divine status (\u00a750), Exod 19\u201324; Exod 3; Exod 4:27\tMoses, Aaron\tMoses\u2019 speech \u201clike God\u2019s,\u201d Moses\u2019 body radiant\tMoses as a unique, empowered man\t\u05d0\u05e0\u05e9 (Tibat Marqe VI 28 – 43), Exodus 19\u201320\tMoses & God\u2014no \u201cthird\u201d\t\u201cNo third person between the Lord and Moses … As though it were a man speaking with his companion, but without using tongue and mouth.\u201d Moses is the closest (Macdonald, 650, 287 Morning Hymn)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 19:19<\/td><\/td><\/td><\/td><\/td>Exod 19:19 \u05de\u05e9\u05d4 \u05d9\u05d3\u05d1\u05e8 \u05d5\u05d4\u05d0\u05dc\u05d4\u05d9\u05dd \u05d9\u05e2\u05e0\u05e0\u05d5 \u05d1\u05e7\u05d5\u05dc\tMoses Moses speaks with God directly\u2014preeminence of Moses among men (Tibat Marqe Book VI \u00a7\u00a71\u201313), Exod 19:19\t\u201cMoses spoke and God answered by voice\u201d\tMoses\tSpeech of Moses \u201cblended with\u201d God\u2019s voice\u2014emphasizing prophetic intimacy, not equality\t (Tibat Marqe VI, 14 – 27)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 19:22<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Ex 20<\/td><\/td><\/td><\/td><\/td>Exod 20; Deut 5; Exod 34\t\u201cWritten by the finger of God\u2026 in two tablets\u201d Torah originates in heaven; Moses as prophet receives it (Tibat Marqe VI 14 – 21)<\/td>Exodus 20 (The Logos (as the \u03c0\u03b1\u03b9\u03b4\u03b1\u03b3\u03c9\u03b3\u03cc\u03c2, i.e., the divine educator, speaking through Moses, gives commandments and offers remedies for sin, including rituals of cleansing and repentance) \u1f41 \u03c0\u03b1\u03b9\u03b4\u03b1\u03b3\u03c9\u03b3\u1f78\u03c2 \u03b4\u03b9\u1f70 \u039c\u03c9\u03c3\u1f73\u03c9\u03c2 \u03c6\u1f71\u03c3\u03ba\u03b5\u03b9 (Clement, Paedaogus 1.4.4); Decalogue – Clement states the Decalogue \u201cthrough the iota element, signifies the blessed Name, representing Jesus as the Logos.\u201d No implication of physical presence, only typological.\t“\u03bb\u1f79\u03b3\u03bf\u03bd \u1f44\u03bd\u03c4\u03b1 \u03c4\u1f78\u03bd \u1f38\u03b7\u03c3\u03bf\u1fe6\u03bd \u03c0\u03b1\u03c1\u03b9\u03c3\u03c4\u1ff6\u03c3\u03b1”\t(Clement of Alexandria Stromateis 6.16.145)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 20:13<\/td><\/td><\/td>Exod 20 : 13 (\u201cThou shalt not murder.\u201d The command is grave because the human being is the living cult-object of God\u2014an earthly replica of the eternal Idea\u2014so to strike a person is to profane God\u2019s own most sacred possession) \u00ab\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b4\u03ad, \u03b6\u1ff7\u03bf\u03bd \u1f04\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd \u2026 \u03bf\u1f30\u03ba\u03b5\u03b9\u03cc\u03c4\u03b1\u03c4\u03bf\u03bd \u1f00\u03c0\u03b5\u03b9\u03ba\u03cc\u03bd\u03b9\u03c3\u03bc\u03b1 \u03ba\u03b1\u1f76 \u03bc\u03af\u03bc\u03b7\u03bc\u03b1 \u03c4\u1fc6\u03c2 \u1f00\u03b9\u03b4\u03af\u03bf\u03c5 \u03ba\u03b1\u1f76 \u03b5\u1f50\u03b4\u03b1\u03af\u03bc\u03bf\u03bd\u03bf\u03c2 \u1f30\u03b4\u03ad\u03b1\u03c2\u00bb (De Decalogo \u00a7134); Exod 20 : 13 (same command To kill is also temple-robbery: nothing laid up in a shrine is holier than man himself, the choicest \u201cdedication\u201d that belongs to God) \u00ab\u03c4\u03af \u03b3\u1f70\u03c1 \u03c3\u03b5\u03bc\u03bd\u03cc\u03c4\u03b5\u03c1\u03bf\u03bd \u1f22 \u1f01\u03b3\u03b9\u03ce\u03c4\u03b5\u03c1\u03bf\u03bd \u1f00\u03bd\u03ac\u03b8\u03b7\u03bc\u03b1 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5;\u00bb (De Decalogo \u00a7133)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 20:21<\/td><\/td><\/td><\/td><\/td>Exod. 20:21; cf. Samaritan traditions\tMoses dwelt among angels. Moses among \u201cimmortals\u201d (angels) Moses ascends to \u201cConcealed\u201d (Tibat Marqe IV, \u00a7\u00a719\u201330), Moses \u201clearning Torah from the immortals\u201d (\u05de\u05de\u05e0\u05d4 \u2026 \u05de\u05d9\u05e8\u05d5\u05df \u05d4\u05de\u05d0\u05e8 \u05e2\u05dc \u05e4\u05ea\u05d5\u05e8\u05d5\u05df \u05d9\u05ea\u05d1 \u2026 \u05d1\u05de\u05e9\u05db\u05d5\u05df \u05d4\u05e7\u05d1\u05e2), i.e., from angels, at Sinai (\u00a744); <\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Ex 22<\/td><\/td><\/td>Exod\u202f22\u202f:1\u20132 (the house\u2011breaker struck in the night. The burglar symbolizes a mind that steals the divine prerogatives; when it attributes everything to the human instead of to God it is called \u201cthe \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b9\u03bd\u03bf\u03c2 \u03bd\u03bf\u1fe6\u03c2.\u201d) \u03bb\u03ad\u03b3\u03b5\u03c4\u03b1\u03b9 \u03b3\u03bf\u1fe6\u03bd \u2026 \u03c4\u03ad\u03c7\u03bd\u03b1\u03c2 \u03ba\u03b1\u1f76 \u1f10\u03c0\u03b9\u03c4\u03b7\u03b4\u03b5\u03cd\u03bc\u03b1\u03c4\u03b1 \u2026 \u1f14\u03b8\u03b5\u03c4\u03bf \u03bc\u03cc\u03bd\u03bf\u03c2 \u1f41 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03b9\u03bd\u03bf\u03c2 \u03bd\u03bf\u1fe6\u03c2\u00bb (Leg.\u202fAll.\u202fIII. \u00a7\u202f31)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 23:20<\/td><\/td><\/td><\/td><\/td><\/td>Exodus 23:20\u201323; 32:33\u201334: The \u201cangel\u201d who leads Israel is Logos\/Christ; \u201cmy name is in him.\u201d \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u2026 \u1f41 \u1f04\u03b3\u03b3\u03b5\u03bb\u03cc\u03c2 \u03bc\u03bf\u03c5 \u03c0\u03c1\u03bf\u03c0\u03bf\u03c1\u03b5\u03cd\u03b5\u03c4\u03b1\u03b9 \u2026 \u1f10\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03c4\u1f78 \u1f44\u03bd\u03bf\u03bc\u03ac \u03bc\u03bf\u03c5. (Clement of Alexandria, Paedagogus 1.58.1\u20132); Num 13:16 (Joshua named Jesus), Exod 23:20\tChrist is prefigured in Joshua; when Joshua son of Nun is renamed “Jesus,” Tertullian says the Christ speaks in Exodus as the Spirit of the Creator\u2014thus identifying Christ\/Jesus as present and speaking to Moses (“my angel\u2026 because my name is in him”).\tIesus cognominatus\u2026 Quis enim loquebatur, nisi spiritus creatoris, qui est Christus?\t(Tertullian, Adversus Marcionem III.16.4\u20136); Exod 23:20\tChrist\u2019s future name is confirmed by the one who commands Moses; \u201cmy name is in him.\u201d Tertullian identifies the angel as Christ and the name as \u201cJesus.\u201d\tnomen meum super illum est\t(Tertullian, Adversus Marcionem III.16.5)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 24:10<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>Qur\u2019an 2:255 (Throne Verse)\tGod \u201csits\u201d physically on the Throne; traditions where Prophet\/Muhammad joins him.\t\u02bfarsh (\u0639\u0631\u0634), sitting. Literalist readings: corporeal co-sitting (al-Khall\u0101l tradition). (p. 9\u201310, 13)<\/td><\/td>\n<\/tr>\n
Exodus 24.17<\/td><\/td><\/td><\/td><\/td>Exod 3:2; Exod 24:17\t\u201cFire in bush\/Sinai\u201d\tMoses\tMoses\u2019 body described with mythic attributes (radiant, fiery, wise), but all as gifts\/manifestations of God, not as an independent power (Tibat Marqe VI, 14 – 27)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 25:22<\/td><\/td><\/td><\/td><\/td>Exod. 25:22 God meets Moses \u201cabove the ark\u201d\tMoses as \u201craised above all mankind\u201d\t\u05dc\u05d0 \u05e7\u05e2\u05dd \u05d5\u05dc\u05d0 \u05d9\u05e7\u05d5\u05dd \u05dc\u05e2\u05dc\u05dd \u05e0\u05d1\u05d9\u05d0 \u05d4\u05e1\u05ea\u05e7\u05e3 \u05e2\u05dc \u05db\u05dc \u05de\u05d9\u05e0\u05d4 \u05d3\u05d0\u05d3\u05dd (Tibat Marqe IV \u00a7\u00a793\u2013108)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 25:40<\/td><\/td><\/td><\/td><\/td>Exod 25:40\t\u05d5\u05e8\u05d0\u05d4 \u05d5\u05e2\u05e9\u05d4 \u05d1\u05ea\u05d1\u05e0\u05d9\u05ea\u05dd… Moses \u201csees\u201d the heavenly model; makes the earthly copy\tMoses as mediator, not demiurge (Tibat Marqe Book VI \u00a7\u00a71\u201313)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Ex 28<\/td><\/td><\/td>Ex\u202f28\u202f:4\u201130 (There are two shrines of God, he says: (i) the cosmos, whose true high\u2011priest is the Logos; (ii) the rational soul, whose priest is \u201cthe man according to truth.\u201d That priest is no ordinary mortal but the perfected, spiritual Man who officiates inside the soul\u2019s sanctuary) \u1f41 \u03b4\u1f72 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (De somniis \u00a7\u202f214\u2011215)<\/td><\/td><\/td><\/td><\/td]<\/td><\/td><\/td><\/td>\n<\/tr>\n
Ex 29<\/td><\/td><\/td>Ex\u202f29\u202f:4 (Philo is explicit: the rational soul is a second temple, and its officiant is this higher Man. The phrase is his technical marker for the hidden, noetic Anthropos) \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u03b4\u1f72 \u03bb\u03bf\u03b3\u03b9\u03ba\u1f74 \u03c8\u03c5\u03c7\u03ae, \u1f27\u03c2 \u1f31\u03b5\u03c1\u03b5\u1f7a\u03c2 \u1f41 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03bb\u03ae\u03b8\u03b5\u03b9\u03b1\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 (De somniis \u00a7\u202f214\u2011215)<\/td><\/td><\/td><\/td><\/td]<\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 32<\/td><\/td><\/td><\/td><\/td><\/td>“Exodus 32 (Golden Calf)\tPeople sinned with golden calf, God was present\t\u201c\u1f49 \u03bb\u03b1\u1f78\u03c2… \u03c4\u03bf\u1fe6 \u03c0\u03b1\u1f77\u03b6\u03b5\u03b9\u03bd\u201d\t(Justin, Dial. 20.1)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 32:10<\/td><\/td><\/td><\/td><\/td>Exod. 32:1, 23\tMoses as prophet, \u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4 (\u201cMoses the Man\u201d)\t(Tibat Marqe I, 10a)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 33:7<\/td><\/td><\/td><\/td><\/td>Exodus 33:7: All this
\nspeech to Joshua from the great prophet Moses (took place) at the gate of the tent
\nwhich Moses pitched far from the camp and called it Tent of Gathering (Exod.
\n33:7). From that place Joshua went out, the servant of Moses His Man\/the Man (\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4), and came
\nin a hurry to the holy Sanctuary. He stood there in front of the gate and raised his
\nvoice in lament. (Tibat Marqe V.6)<\/td>		<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 33:11<\/td><\/td><\/td>Exod\u202f33\u202f:\u202f11 (God speaks \u201cface to face\u201d with Moses. Philo calls the sage who has renounced ownership of everything the \u03c3\u03c0\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, a God\u2011befriended Man who participates in the divine inheritance of the whole cosmos) \u00ab\u1f41 \u03c3\u03c0\u03bf\u03c5\u03b4\u03b1\u1fd6\u03bf\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03ba\u03ad\u03ba\u03c4\u03b7\u03c4\u03b1\u03b9 \u03bc\u1f72\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u03ba\u03c5\u03c1\u03af\u03c9\u03c2, \u1f00\u03bb\u03bb\u2019 \u03bf\u1f50\u03b4\u2019 \u1f11\u03b1\u03c5\u03c4\u03cc\u03bd\u00bb (Vita Mosis I \u00a7157); Exod 33 : 20 (\u201cMan shall not see Me and live.\u201d God tells Moses that not even the whole universe\u2014much less human nature\u2014can \u201ccontain\u201d the unmediated divine reality, marking a limit that sets the ordinary man apart from the hidden, supra-cosmic Man implied by the Logos) \u00ab\u03bf\u1f50\u03c7 \u03bf\u1f37\u03bf\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 \u03c6\u03cd\u03c3\u03b9\u03c2 \u1f00\u03bb\u03bb\u2019 \u03bf\u1f50\u03b4\u2019 \u1f41 \u03c3\u03cd\u03bc\u03c0\u03b1\u03c2 \u03bf\u1f50\u03c1\u03b1\u03bd\u03cc\u03c2 \u03c4\u03b5 \u03ba\u03b1\u1f76 \u03ba\u03cc\u03c3\u03bc\u03bf\u03c2 \u03b4\u03c5\u03bd\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 \u03c7\u03c9\u03c1\u1fc6\u03c3\u03b1\u03b9.\u00bb (De Specialibus Legibus I \u00a744)<\/td><\/td><\/td>Exodus 33\u201334 (Moses encounters pillar\u2011man\u2011cross – Trypho interprets the pillar of cloud\/pillar\u2011pillar as the crucified One) \u03c4\u1f78\u03bd \u03c3\u03c4\u03b1\u03c5\u03c1\u03c9\u03b8\u03ad\u03bd\u03c4\u03b1 \u03c4\u03bf\u1fe6\u03c4\u03bf\u03bd \u1f00\u03be\u03b9\u1ff6\u03bd \u03c0\u03b5\u1fd6\u03b8\u03b5\u03b9\u03bd \u1f21\u03bc\u1fb6\u03c2 \u2026 (Justin Martyr, Dial.\u202f38.1); Exodus 33:11: Clement discusses God conversing with Moses \u201cas a friend to a friend,\u201d but does not say this was Christ\/Jesus physically present; only applies to God.\t“\u03b4\u03b9\u03b5\u03bb\u1f73\u03b3\u03b5\u03c4\u03bf \u039c\u03c9\u03c5\u03c3\u03b5\u1fd6 \u1f41 \u03b8\u03b5\u1f78\u03c2 \u1f61\u03c2 \u03c6\u1f77\u03bb\u03bf\u03c2 \u03c6\u1f77\u03bb\u1ff3.” (Clement of Alexandria Stromateis 4.3.9); Exodus 33:11, 22\u201323 (Moses & LORD)\tThe Word spoke with Moses \u201cas a man speaks with his friend\u201d; foreshadows Christ.\t(Irenaeus Adversus Haereses\t4.20.9); Exodus 33:12-23; Numbers 12:6 sqq.\tTertullian discusses Moses\u2019 request to see God\u2019s glory, connecting it to the visible Christ who would later be incarnate, and says Moses saw the \u201cface of a man\u201d (Christ).\t\u201cos ad os loquar ad eum in specie (utique hominis, quam erat gestaturus)\u201d\t(Tertullian, Adversus Marcionem 4.22.15-16)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 33:20<\/td><\/td><\/td><\/td><\/td>Exodus 33:20 (\u201cNo one can see My face…\u201d) No one can perceive God\u2019s essence; all revelation is through forms\/likenesses (\u05d3\u05de\u05d5\u05ea\u05d4) and not the true nature itself.\t\u05e2\u05de\u05ea\u05d4 \u05de\u05e9\u05d2\u05e8 \u05d1\u05d9\u05d3 \u05de\u05e8\u05d4 \u05dc\u05d9\u05ea \u05e2\u05dc \u05d3\u05de\u05d5\u05ea\u05d4 (\u201cthe sent one is not the divine form\/essence\u201d)\t(Tibat Marqe, Book I, \u00a72)<\/td>Exodus 33:18\u201323, Exodus 34:5\u20136 (\u201cno one shall see my face and live\u201d)\tTertullian distinguishes the invisible Father and the visible Son, saying the Son was the one seen by Moses and others, and that these visions were not of the Father but of the Son, who appeared in a visible form.\t\u201cinvenimus enim et a multis deum visum … visum quidem deum … visibilem vero filium agnoscamus pro modulo derivationis\u201d\t(Tertullian Adversus Praxean 14.2\u201314.6); Exod 33:20; Luke 10:22\tThe Son, not the Father, is seen and heard; the Father is invisible. (Christ as visible figure in the OT theophanies).\tDeum nemo videbit et vivet; Nemo cognovit patrem nisi filius\t(Tertullian, Adversus Marcionem II.27.5) Tertullian says: “So whatever you find unworthy of God, assign to the Son (who was seen, heard, mingled with men, etc.)” \u2014 explicitly assigns anthropomorphic theophanies to the Son\/Christ, not the Father.\tin filio et viso et audito et congresso\u2026 miscente in semetipso hominem et deum (Tertullian, Adversus Marcionem) II.27.6) “We even profess Christ always acted in the name of God the Father, was conversing from the beginning, the very one who descended, questioned, swore, etc.” (summary)\tChristum semper egisse\u2026 ab initio conversatum (Tertullian, Adversus Marcionem II.27.3\u20134)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 33:22<\/td><\/td><\/td><\/td><\/td>Exod 33:22 \u201cMy Glory passes by\u201d Moses\tGlory is presented as a \u201cmanifestation\u201d or \u201cagent\u201d of God, sometimes acting separately (cf. Fossum, Sects, pp. 366\u2013368); Possible \u201cangelic\u201d function for Glory (\u05db\u05d1\u05d5\u05d3\u05d4) (Tibat Marqe VI, 14 – 21), Exod 33:22; Exod 34:6\u20137\tGlory, God, Moses\t\u201cGlory\u201d as God\u2019s agent, \u05db\u05d1\u05d5\u05d3\u05d4 (Tibat Marqe VI, 28 – 43)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 34:6 – 7<\/td><\/td><\/td><\/td><\/td>Exod 34:6\u20137 \u201cThe Lord, merciful and gracious\u2026\u201d\tGod\tBoth \u201cGlory\u201d and Moses recite the divine attributes; Glory echoes (Tibat Marqe VI 14 – 21)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Exodus 34:29 – 30. <\/td><\/td><\/td><\/td><\/td>Exod 34:29\u201330\t\u05e4\u05e0\u05d9\u05d5 \u05e2\u05d5\u05e8 \u05e7\u05e8\u05df\tMoses\tMoses\u2019 face \u201cradiant\u201d\u2014interpreted as Moses restored Adam\u2019s \u201cimage\u201d\t\u201cMan\u201d as bearer of divine radiance, but not divine himself (Tibat Marqe V Book V \u00a7\u00a732\u201337), \tExodus 34:29\u201330\tMoses (Image of God)\t\u201cThe Image was clothed with light … as wise as the sign of the world.\u201d Human, endowed with glory (Macdonald, 650)<\/td>Exodus 34:29\u201335 (Moses veils his face); 2 Corinthians 3:13\u201316
\nTertullian claims that Moses\u2019 veiled face was a figure for the hiddenness of Christ, and that Christ was preached by Moses, and should have been recognized by the Jews.
\n“Christus creatoris a Moyse praedicatus nondum venit? … in quo eum intellegere deberent?”
\n(Tertullian, Adv. Marc. 5.11.6\u20137)<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
Lev 16<\/td><\/td><\/td>Lev\u202f16\u202f:\u202f17 (While the high\u2011priest is inside the Holy of Holies he \u201cis no man,\u201d showing that the purified \u03bd\u03bf\u1fe6\u03c2 transcends the human condition and enters the sphere of God) \u1f41 \u03b4\u1f72 \u1f31\u03b5\u03c1\u03b5\u1f7a\u03c2 \u03bc\u03ad\u03bd\u03c4\u03bf\u03b9 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b1\u03b9 \u03ba\u03b1\u03c4\u2019 \u03b1\u1f50\u03c4\u1f78\u03bd \u1f45\u03c4\u03b1\u03bd \u03b5\u1f30\u03c3\u1fc7 \u03b5\u1f30\u03c2 \u03c4\u1f70 \u1f05\u03b3\u03b9\u03b1 \u03c4\u1ff6\u03bd \u1f01\u03b3\u03af\u03c9\u03bd (Quis rerum divinarum heres sit \u00a7\u00a784\u201185); Lev\u202f16\u202f:\u202f17 \u2013 the high\u2011priest entering the Holy of Holies on the Day of Atonement In the inmost shrine the high\u2011priest ceases to be a mere human being and becomes an intermediate nature, \u201cless than God yet greater than man\u201d; Philo presents him as a revealer of the divine Man hidden behind the ritual. \u03bc\u03b5\u03b8\u03cc\u03c1\u03b9\u03cc\u03c2 \u03c4\u03b9\u03c2 \u03b8\u03b5\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 \u03c6\u03cd\u03c3\u03b9\u03c2 \u2026 \u1f45\u03c4\u03b1\u03bd \u03b3\u1f70\u03c1 \u2026 \u1f41 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03b5\u03cd\u03c2, \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b1\u03b9 (De Somnis II \u00a7\u00a7\u202f188\u2011189); Lev\u202f16\u202f:\u202f17 (the high\u2011priest entering the Holy of Holies When he crosses the veil the high\u2011priest \u201cis no man\u201d; he becomes a liturgos who, in his immortal aspect, is allied with the Un\u2011generated) \u00ab\u1f45\u03c4\u03b1\u03bd \u2026 \u1f41 \u1f00\u03c1\u03c7\u03b9\u03b5\u03c1\u03b5\u03cd\u03c2, \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b1\u03b9 \u2026 \u03b4\u1fc6\u03bb\u03bf\u03bd \u1f45\u03c4\u03b9 \u03bf\u1f50\u03b4\u1f72 \u03b8\u03b5\u03cc\u03c2, \u1f00\u03bb\u03bb\u1f70 \u03bb\u03b5\u03b9\u03c4\u03bf\u03c5\u03c1\u03b3\u1f78\u03c2 \u03b8\u03b5\u03bf\u1fe6\u00bb (De Somnis II \u00a7\u00a7\u202f231\u2011232); Lev\u202f16 (Day of Atonement. True festal joy, he insists, is intellectual\u2014it is unreachable \u201cwithout healing of sins and passions,\u201d so God commands a purgative sacrifice \u2020precisely to restore the \u03bd\u03bf\u1fe6\u03c2 of \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd to its divine archetype) \u00ab\u03c6\u03c1\u03cc\u03bd\u03b7\u03c3\u03b9\u03bd \u2026 \u03bb\u03ac\u03b2\u03b5\u03b9\u03bd \u03bf\u1f50\u03ba \u1f14\u03bd\u03b5\u03c3\u03c4\u2019 \u1f04\u03bd\u03b5\u03c5 \u03b8\u03b5\u03c1\u03b1\u03c0\u03b5\u03af\u03b1\u03c2 \u1f01\u03bc\u03b1\u03c1\u03c4\u03b7\u03bc\u03ac\u03c4\u03c9\u03bd \u2026 \u03c4\u03bf\u1fe6 \u1f21\u03b3\u03b5\u03bc\u03bf\u03bd\u03b9\u03ba\u03bf\u1fe6 \u2026 \u1f43 \u1f10\u03bc\u03bf\u03c1\u03c6\u03ce\u03b8\u03b7 \u03c0\u03c1\u1f78\u03c2 \u1f00\u03c1\u03c7\u03ad\u03c4\u03c5\u03c0\u03bf\u03bd \u03b5\u1f30\u03ba\u03cc\u03bd\u03bf\u03c2 \u03b8\u03b5\u03af\u03b1\u03c2 \u2026 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd\u00bb (Spec.\u202fLeg. I\u202f\u00a7\u202f168\u2011169)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Lev 18<\/td><\/td><\/td>Lev\u202f18\u202f:\u202f6 (\u201c\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u2026\u201d The doubled \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 signals the true man\u2014the one constituted by virtue, not by the composite of soul\u202f+\u202fbody) \u03c4\u1f78 \u03bc\u1f72\u03bd \u03bf\u1f56\u03bd \u03bc\u1f74 \u1f05\u03c0\u03b1\u03be \u1f00\u03bb\u03bb\u1f70 \u03b4\u1f76\u03c2 \u03c6\u03ac\u03bd\u03b1\u03b9 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u2026 \u03c3\u03b7\u03bc\u03b5\u1fd6\u03cc\u03bd \u1f10\u03c3\u03c4\u03b9 \u2026 \u1f41 \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u1f78\u03c2 \u03bf\u1f57\u03c4\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd\u00bb (De\u202fGig. 32\u201134)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Lev 21<\/td><\/td><\/td>Lev\u202f21:10\u201112 (high\u2011priestly rules. The high\u2011priest, said Philo, has been allotted a nature \u201cgreater than human,\u201d acting as a boundary\u2011being through whom \u201cmen propitiate God and God, using a subordinate minister, dispenses gifts to men”) \u00ab\u03bc\u03b5\u03af\u03b6\u03bf\u03bd\u03bf\u03c2\u202f\u2026 \u03c6\u03cd\u03c3\u03b5\u03c9\u03c2 \u1f22 \u03ba\u03b1\u03c4\u2019\u202f\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u2026 \u1f35\u03bd\u03b1 \u03b4\u03b9\u1f70 \u03bc\u03ad\u03c3\u03bf\u03c5 \u03c4\u03b9\u03bd\u03cc\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 \u03bc\u1f72\u03bd \u1f31\u03bb\u03ac\u03c3\u03ba\u03c9\u03bd\u03c4\u03b1\u03b9 \u03b8\u03b5\u03cc\u03bd, \u03b8\u03b5\u1f78\u03c2 \u03b4\u1f72 \u2026 \u03c7\u03ac\u03c1\u03b9\u03c4\u03b1\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03b9\u03c2 \u1f51\u03c0\u03bf\u03b4\u03b9\u03b1\u03ba\u03cc\u03bd\u1ff3 \u03c4\u03b9\u03bd\u1f76 \u03c7\u03c1\u03ce\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f40\u03c1\u03ad\u03b3\u1fc3\u00bb (Spec.\u202fLeg.\u202fI \u00a7\u202f116)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Lev 27<\/td><\/td><\/td>Lev\u202f27\u202f:30\u201132 (law of the tithe. The nous is \u201cthe true man within the man,\u201d an immortal principle lodged in a mortal body, and it alone should be tithed to God) \u1f43\u03c2 \u03ba\u03c5\u03c1\u03af\u03c9\u03c2 \u03b5\u1f30\u03c0\u03b5\u1fd6\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03cc\u03c2 \u1f10\u03c3\u03c4\u03b9\u03bd \u1f10\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u1ff3, \u03ba\u03c1\u03b5\u03af\u03c4\u03c4\u03c9\u03bd \u1f10\u03bd \u03c7\u03b5\u03af\u03c1\u03bf\u03bd\u03b9 \u03ba\u03b1\u1f76 \u1f00\u03b8\u03ac\u03bd\u03b1\u03c4\u03bf\u03c2 \u1f10\u03bd \u03b8\u03bd\u03b7\u03c4\u1ff7 (De\u202fcongressu\u202ferud. 97\u201198)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Number 7:8,9<\/td><\/td><\/td><\/td><\/td>Numbers 7:89; sacrificial laws\t\u201cMoses, His man, did as commanded\u2026\u201d (\u05d2\u05d1\u05e8\u05d9\u05d4 Aramaic) referring to Moses performing sacrifices.\t(Tibat Marqe I \u00a745, p. 46) <\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Numbers 11:3<\/td><\/td><\/td><\/td><\/td>Num 11:3; 12:3 \u05d4\u05d0\u05d9\u05e9 \u05de\u05e9\u05d4 \u05e2\u05e0\u05d9\u05d5 \u05de\u05d0\u05d3\tMoses\tHumble \u201cman,\u201d greatest among men on earth\tMoses as \u201cman\u201d archetype (Tibat Marqe V \u00a7\u00a732\u201337)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Numbers 11:23<\/td><\/td><\/td><\/td><\/td><\/td>Numbers 11:23 (Manna\/Quails)\tThe God and angel promising and providing meat was Christ, as both God and angel sent by the Father.\t\u03b1\u1f50\u03c4\u1f79\u03c2, \u1f62\u03bd \u03ba\u03b1\u1f76 \u03b8\u03b5\u1f78\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03c2\t(Justin Dial. 126)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Numbers 12:3<\/td><\/td><\/td><\/td><\/td>Numbers 12:3 Moses, \u201cthe man Moses was very humble \u2026\u201d \u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05da (Tibat Marqe \u00a7\u00a767\u201377)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Numbers 12:7<\/td><\/td><\/td><\/td><\/td>Numbers 12:7\u20138 \u201cHis man, Moses,\u201d (\u05d0\u05e0\u05e9\u05d9\u05d4 Aramaic) is faithful in all God\u2019s house; God speaks to him face to face.\t(Tibat Marqe I \u00a734, p. 36); Num 12:7; Moses honored by creation\t\u201cAll creatures honored him\u201d; \u201cEntrusted in My house\u201d (Tibat Marqe VI.23\u201325, 493\u2013494), Num 12:7 \u05d1\u05db\u05dc \u05d1\u05d9\u05ea\u05d9 \u05e0\u05d0\u05de\u05df \u05d4\u05d5\u05d0\tMoses\tEntrusted with all, surpasses all others\tMoses as most faithful \u201cman\u201d (Tibat Marqe Book V \u00a7\u00a732\u201337); Numbers 12:7\tMoses as “His Man” (\u05d0\u05e0\u05e9\u05d9\u05d4 Aramaic) MacDonald Vol. 1, p. 99 Liturgy\/Poem), Numbers 12:7 Moses is “His Man” \u05d0\u05e0\u05e9\u05d9\u05d4 Aramaic (MacDonald Vol. 1, p. 462\tExegetical)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Numbers 12:8<\/td><\/td><\/td><\/td><\/td>Gen. 41:38; Num. 12:8 \u201cSpirit of God in Joseph\u201d and \u201cMouth to mouth with Moses\u201d\tMoses and Joseph as highest among men\t\u05de\u05dc\u05dc\u05d4 \u05d0\u05dc\u05d4 \u05e4\u05d4 \u05d0\u05dc \u05e4\u05d4 \u05d4\u05d0\u05df \u05e0\u05d1\u05d9\u05d0 \u05db\u05de\u05e9\u05d4 (Tibat Marqe IV \u00a7\u00a793\u2013108)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Num 13<\/td><\/td><\/td><\/td><\/td><\/td>Numbers 13:16 (Joshua = Jesus \/ Israel name play \u2013 Justin connects Joshua son of Nun \u05d9\u05b5\u05e9\u05c1\u05d5\u05bc\u05e2\u05b7\u05be\u05d9\u05b4\u05e9\u05b0\u05c2\u05e8\u05b8\u05d0\u05b5\u05dc with name \u0399\u03a3 = Jesus = Israel) \u03c4\u03af\u03c2 \u03bf\u1f56\u03bd \u03b5\u1f30\u03c2 \u03c4\u1f74\u03bd \u03b3\u1fc6\u03bd \u03b5\u1f30\u03c3\u03ae\u03b3\u03b1\u03b3\u03b5 \u03c4\u03bf\u1f7a\u03c2 \u03c0\u03b1\u03c4\u03ad\u03c1\u03b1\u03c2 \u2026 \u1f10\u03bd \u03c4\u1ff7 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 \u03c4\u03bf\u03cd\u03c4\u1ff3 \u2026 \u0399\u03a3 \u1f26\u03bd \u2026 \u03ba\u03b1\u1f76 \u1f38\u03c3\u03c1\u03b1\u03ae\u03bb \u2026 \u03bc\u03b5\u03c4\u03c9\u03bd\u03bf\u03bc\u03ac\u03ba\u03b5\u03b9 (Justin Martyr, Dial.\u202f75.2\u20133); Numbers, Joshua (Caleb, Joshua)\tChrist is present saving those who believe, just as he saved Caleb, Joshua, and innocent children in the past. (Irenaeus, Adversus Haereses 4.28.3); Numbers 13:16\tGod revealed the saving Name (Jesus) to Moses, who named Joshua \u201cJesus,\u201d sending him with power of the Name. (Irenaeus,\tDem. 27)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Num 15<\/td><\/td><\/td>Num\u202f15:1\u201116 (whole\u2011burnt offering. Philo divides sacrifice into three archetypes: the whole\u2011burnt \u201cfor God alone,\u201d the communion\u2011offering (\u03c3\u03c9\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd) for human betterment, and the sin\u2011offering for release from evil\u2014thus mapping every human (\u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd) need onto a graded ascent toward the divine) \u00ab\u03c4\u1f74\u03bd \u03bc\u1f72\u03bd \u1f41\u03bb\u03cc\u03ba\u03b1\u03c5\u03c4\u03bf\u03bd \u03b4\u03b9\u2019 \u03b1\u1f50\u03c4\u1f78\u03bd \u03bc\u03cc\u03bdo\u03bd \u03c4\u1f78\u03bd \u03b8\u03b5\u03cc\u03bd \u2026 \u03c4\u1f70\u03c2 \u03b4\u2019 \u1f04\u03bb\u03bb\u03b1\u03c2 \u03b4\u03b9\u2019 \u1f21\u03bc\u1fb6\u03c2 \u2026 \u03c3\u03c9\u03c4\u03ae\u03c1\u03b9\u03bf\u03bd \u2026 \u03c0\u03b5\u03c1\u1f76 \u1f01\u03bc\u03b1\u03c1\u03c4\u03af\u03b1\u03c2 \u2026 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd\u00bb (Spec.\u202fLeg.\u202f I\u202f\u00a7\u202f195\u2011197)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Numbers 16<\/td><\/td><\/td><\/td><\/td>Numbers 16 “You abandoned the prophethood of Moses his Man\/the Man (\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) and followed Korah.” (Tibat Marqe III, 23a p. 51) <\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Num 18<\/td><\/td><\/td>Num\u202f18:20;\u202fDeut\u202f18:2 (God the priests\u2019 \u201cportion\u201d Philo calls the priestly tribe \u201cheirs of God Himself,\u201d raising them above the ordinary estate of \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd and into God\u2019s own sphere) \u00ab\u1f41 \u03b8\u03b5\u1f78\u03c2 \u03ba\u03bb\u1fc6\u03c1\u03bf\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u2026 \u03ba\u03b1\u03c4\u2019\u202f\u1f00\u03bd\u03b1\u03c6\u03bf\u03c1\u1f70\u03bd\u202f\u2026 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd\u00bb (Spec.\u202fLeg.\u202f I\u202f\u00a7\u202f131); general, sacrificial laws (Speaking of the tithe\u2013system, Philo says the arrangement stamps a royal dignity on the priests \u201cgreater than that of any \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd,\u201d for they receive tribute as viceroys of the one God) \u00ab\u03b2\u03b1\u03c3\u03b9\u03bb\u03ad\u03c9\u03bd \u03c3\u03b5\u03bc\u03bd\u03cc\u03c4\u03b7\u03c4\u03b1 \u2026 \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c3\u1ff6\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03c9\u03bd \u03b3\u03ad\u03bd\u03bf\u03c5\u03c2\u00bb (Spec.\u202fLeg.\u202fI\u202f\u00a7\u202f142)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Numbers 22<\/td><\/td><\/td><\/td><\/td><\/td>Numbers 22:22\u201323 (Balaam)\tThe angel who appeared to Balaam was the Word Himself (i.e., Christ), holding a sword.\t\u1f41 \u03bb\u03cc\u03b3\u03bf\u03c2 \u03b1\u1f50\u03c4\u03cc\u03c2 (Irenaeus, Fragment 23)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Num 23<\/td><\/td><\/td>Num\u202f23\u202f:\u202f19 (\u201cGod is not a man to change\u201d He contrasts the pure theological road\u2014which fashions the idea that \u201cGod is not man\u201d at all\u2014with popular religion, noting the gulf between unchanging Deity and mutable man) \u03bf\u1f50\u03c7 \u1f61\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f78\u03c2 (De Somnis \u00a7\u202f237); Num\u202f23\u202f:\u202f19 (Balaam: \u201cGod is not a man\u2026\u201d In sharpening the verse Philo contrasts the merely human way of self\u2011defence with the divine, implying that true Manhood belongs with God, not with flesh) \u00ab\u03bf\u1f50\u03c7 \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f00\u03bc\u03cd\u03bd\u03b5\u03c4\u03b1\u03b9 \u03ba\u03b1\u1f76 \u03b8\u03b5\u03cc\u03c2\u00bb (Vita Mosis I \u00a7174);<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Num 24<\/td><\/td><\/td>Num\u202f24\u202f:\u202f3\u20114 (Balaam\u2019s 3rd oracle. Balaam styles himself \u201cthe Man who truly sees\u201d\u2014for Philo a title of the intelligible or prophetic Man through whom God speaks) \u00ab\u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f41 \u1f00\u03bb\u03b7\u03b8\u03b9\u03bd\u1ff6\u03c2 \u1f41\u03c1\u1ff6\u03bd\u00bb (Vita Mosis I \u00a7289); Num\u202f24\u202f:\u202f17 (Balaam\u2019s final oracle. Philo highlights the prophecy that \u201ca Man will one day arise from you\u201d, presenting this hidden coming Man as a divinely empowered ruler who will subdue nations) \u00ab\u1f10\u03be\u03b5\u03bb\u03b5\u03cd\u03c3\u03b5\u03c4\u03b1\u03af \u03c0\u03bf\u03c4\u03b5 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f10\u03be \u1f51\u03bc\u1ff6\u03bd\u00bb (Vita Mosis I \u00a7290)<\/td><\/td><\/td>Num\u202f24\u202f:17\u202f+\u202fZech\u202f6\u202f:12\u2002(\u201cStar \/ Rising\u2011Man\u201d; the prophecies of the pre\u2011existent \u2018Branch\u2011Man\u2019 point to the Logos as a heavenly Man who later appears on earth) \u00ab\u1f08\u03bd\u03b1\u03c4\u03b5\u03bb\u03b5\u1fd6 \u1f04\u03c3\u03c4\u03c1\u03bf\u03bd \u1f10\u03be \u1f38\u03b1\u03ba\u03ce\u03b2 \u2026 \u1f38\u03b4\u03bf\u1f7a \u1f00\u03bd\u1f74\u03c1, \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u1f74 \u1f44\u03bd\u03bf\u03bc\u03b1 \u03b1\u1f50\u03c4\u1ff7\u00bb (Dial.\u202f106.4)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Num 25<\/td><\/td><\/td>Num\u202f25\u202f:\u202f7\u20118 (\u201cneighbour\u201d clause. The \u201cneighbour\u201d to be slain is the chorus of the senses that entraps the mind) \u1f00\u03c0\u03bf\u03ba\u03c4\u03b5\u03bd\u03bf\u1fe6\u03bc\u03b5\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u03c0\u03bb\u03b7\u03c3\u03af\u03bf\u03bd, \u03c0\u03ac\u03bb\u03b9\u03bd \u03bf\u1f50\u03ba \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f78\u03bd \u2039\u03b1\u1f30\u03c3\u03b8\u03ae\u03c3\u03b5\u03c9\u03bd\u203a \u03c7\u03bf\u03c1\u03cc\u03bd (\u03c0\u03b5\u03c1\u03b9 \u03bc\u03b5\u03b8\u03b7\u03c2 70); Num\u202f25\u202f:\u202f7\u20118 (Phinehas\u2019 spear represents divorcing every mortal, passion\u2011laden thought from the soul so that only the divine cause remains) \u03c0\u03ac\u03bd\u03c4\u03b1 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03ba\u03b1\u1f76 \u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u1f78\u03bd \u03c4\u1f78\u03bd \u1f10\u03c0\u03b1\u03ba\u03bf\u03bb\u03bf\u03c5\u03b8\u03ae\u03c3\u03b1\u03bd\u03c4\u03b1 \u03c4\u1fc7\u03b4\u03b5 \u03c4\u1fc7 \u03b4\u03cc\u03be\u1fc3\u2026 (\u03c0\u03b5\u03c1\u03b9 \u03bc\u03b5\u03b8\u03b7\u03c2 73- 74)<\/td><\/td><\/td>Numbers (reference to Phinehas) Phinehas is blessed by God for wounding the fornicator; Clement alludes to the episode in Numbers as a warning against lawlessness and contrasts this with Christ\u2019s sacrifice. \t\u1f41 \u03b3\u03bf\u1fe6\u03bd \u1f10\u03ba\u03ba\u03b5\u03bd\u03c4\u1f75\u03c3\u03b1\u03c2 \u03c4\u1f78\u03bd \u03c0\u1f79\u03c1\u03bd\u03bf\u03bd \u03b5\u1f50\u03bb\u03bf\u03b3\u03bf\u1f7b\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c0\u03c1\u1f78\u03c2 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03b4\u03b5\u1f77\u03ba\u03bd\u03c5\u03c4\u03b1\u03b9 \u1f10\u03bd \u03c4\u03bf\u1fd6\u03c2 \u1f08\u03c1\u03b9\u03b8\u03bc\u03bf\u1fd6\u03c2. (Clement of Alexandria Stromateis\t3.4.32.1)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Num 27<\/td><\/td><\/td>Num\u202f27\u202f:\u202f16\u201117 (Moses prays \u201cMay the Lord\u2026 appoint a man over the congregation\u201d The requested Man is the divine shepherd\u2011Logos whom God sets over the \u03c8\u03c5\u03c7\u03ae, so the flock will not be \u201csheep without a shepherd\u201d) \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u1f10\u03c0\u1f76 \u03c4\u1fc6\u03c2 \u03c3\u03c5\u03bd\u03b1\u03b3\u03c9\u03b3\u1fc6\u03c2 \u03c4\u03b1\u03cd\u03c4\u03b7\u03c2 (De\u202fAgric.\u202f\u00a7\u202f44)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deut 1<\/td><\/td><\/td>Deut\u202f1\u202f:\u202f17 (In his micro\u2011\/macrocosm argument Philo calls man a \u201clittle cosmos\u201d and the cosmos a \u201cgreat Man,\u201d pointing to a cosmic, god\u2011like prototype of Man) \u03b2\u03c1\u03b1\u03c7\u1f7a\u03bd \u03bc\u1f72\u03bd \u03ba\u03cc\u03c3\u03bc\u03bf\u03bd \u03c4\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u03bc\u03ad\u03b3\u03b1\u03bd \u03b4\u1f72 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03c4\u1f78\u03bd \u03ba\u03cc\u03c3\u03bc\u03bf\u03bd (Quis rerum divinarum heres sit \u00a7\u00a7155\u2011156)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td>Deut 4.11: Glorious the morning of Mount Sinai, the morning of the third day, in
\nwhich were revealed hosts and powers and fundaments and angels and thunders and lightnings and torches and fire blazing to the heart of heaven (Deut.
\n4:11). (4) And also the cloud we are dealing with, by reason of Moses His Man\/the Man (\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4),
\ncrowned Mount Sinai like a curtain, and from within (God) called Moses, and he
\nwent up in great majesty. And (the congregation) heard the speech of God to
\nMoses, and Moses answering Him. Then the cloud honored him, when God came
\nand made heard His voice proclaiming: I am the Lord your God (Exod. 20:2). The
\ncloud covered him as He spoke: And the cloud covered it six days (Exod. 24:16). (5)
\nAlso the cloud shadowed him when God spoke to him. When he said: Show me
\nYour glory (Exod. 33:18), God answered him with His speech: While my glory
\npasses by, until his saying: I will cover you with my hand until I have passed by
\n(Exod. 33:22). (Tibat Marqe V.29); The Divinity said to him: \u201cCome in peace. For your sake I appeared to
\nreveal my wonders.\u201d Glory said to him: \u201cCome in peace. I will make my glory
\npass before you.\u201d The angels said to him, \u201cCome in peace, O faithful one of God.
\nWe cannot turn away from you ever.\u201d Honor said to him: \u201cPeace to you, O middle
\nman, I am fitted for no man (to deal with) but you.\u201d The Good One said to him:
\n\u201cPeace to you, O Lawgiver. I am about to honor you.\u201d The Holiness said to him:
\n\u201cPeace to you, O Man, for your sake I was made, to multiply all good.\u201d The Faith
\nsaid to him: \u201cPeace to you, O leader who led six hundred thousand.\u201d (Tibat Marqe V.15)<\/td>		<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 4:20 <\/td><\/td><\/td><\/td><\/td>Deut 4:20; Exod 13:21\t\u201cIron furnace,\u201d passed through the Sea\u201d\tIsrael\u2019s redemption is by God\u2019s direct power (Tibat Marqe VI.14\u201327)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deut 5<\/td><\/td><\/td>Deut\u202f5\u202f:\u202f5\u202f&\u202f31 \u2013 \u201cI stood between the Lord and you \u2026\u202f\/\u202fStand here with Me\u201d Moses, the paradigmatic wise mind, is portrayed as an intermediate being: more than a human, less than God, touching both extremes. \u00ab\u03bc\u03ae\u03c4\u03b5 \u03b8\u03b5\u1f78\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03bc\u03ae\u03c4\u03b5 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u2026 **\u03ba\u03c1\u03b5\u03af\u03c4\u03c4\u03c9\u03bd \u03bc\u1f72\u03bd \u1f10\u03c3\u03c4\u03b9\u03bd \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5, \u03b8\u03b5\u03bf\u1fe6 \u03b4\u1f72 \u1f10\u03bb\u03ac\u03c4\u03c4\u03c9\u03bd\u00bb (De Somnis \u00a7\u00a7\u202f229\u2011230)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 5:27<\/td><\/td><\/td><\/td><\/td>Deut 5:27\t\u201cFaithful one, draw near and listen\u201d\tIsrael asks Moses to mediate\u2014he is the \u201cfaithful servant\u201d (Tibat Marqe VI 14 – 27)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deut 8<\/td><\/td><\/td>Deut\u202f8\u202f:\u202f3 (Philo adds \u201c\u03ba\u03b1\u03c4\u1fbf \u03b5\u1f30\u03ba\u03cc\u03bd\u03b1,\u201d teaching that the Man made \u201caccording to the image\u201d lives not on bread but on every utterance of God\u2014i.e. on the Logos\u2014pointing to a hidden, god\u2011nourished Man) \u03bf\u1f50\u03ba \u1f10\u03c0\u02bc \u1f04\u03c1\u03c4\u1ff3 \u03bc\u03cc\u03bd\u1ff3 \u03b6\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9 \u1f41 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u202f[\u03ba\u03b1\u03c4\u1fbf\u202f\u03b5\u1f30\u03ba\u03cc\u03bd\u03b1] (Legum\u202fAllegoriae\u202fIII\u202f\u00a7176 (Loeb\u202fvol.\u202fI); Deut\u202f8\u202f:\u202f5 (\u201cThe Lord disciplines you as a man his son\u201d To educate the dull\u2011witted, Scripture nevertheless likens God\u2019s discipline to that of a human father, an allowable concession to imagination) \u1f61\u03c2 \u03b5\u1f34 \u03c4\u03b9\u03c2 \u03c0\u03b1\u03b9\u03b4\u03b5\u03cd\u03c3\u03b5\u03b9\u03b5\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03c4\u1f78\u03bd \u03c5\u1f31\u1f78\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 (De Somnis \u00a7\u202f237)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deut 17<\/td><\/td><\/td>Deut\u202f17\u202f:\u202f15\u201116 (\u201cYou shall not set over yourself a foreign man as king\u201d Philo reads the \u201cforeign man\u201d as alien passions; the soul must never enthrone that outsider but remain ruled by the inner, native Man) \u03bf\u1f50 \u03b4\u03c5\u03bd\u03ae\u03c3\u1fc3 \u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u1fc6\u03c3\u03b1\u03b9 \u1f10\u03c0\u1f76 \u03c3\u03b5\u03b1\u03c5\u03c4\u03cc\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u1f00\u03bb\u03bb\u03cc\u03c4\u03c1\u03b9\u03bf\u03bd (De\u202fAgric.\u202f\u00a7\u202f84)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 18:15<\/td><\/td><\/td><\/td><\/td>Deuteronomy 18:15: Moses\u2019 prophecy of a prophet \u201clike me,\u201d interpreted as Jesus (by name)\u2014Joshua son of Nun as a type. \u03c0\u03c1\u03bf\u03c6\u03ae\u03c4\u03b7\u03bd \u2026 \u1f00\u03bd\u03b1\u03c3\u03c4\u03ae\u03c3\u03b5\u03b9 \u2026 \u03c4\u1f78\u03bd \u1f38\u03b7\u03c3\u03bf\u1fe6\u03bd \u03c4\u1f78\u03bd \u03c4\u03bf\u1fe6 \u039d\u03b1\u03c5\u1fc6 \u2026 \u03c4\u1f78\u03bd \u1f38\u03b7\u03c3\u03bf\u1fe6\u03bd \u03c4\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6 \u03c5\u1f31\u03cc\u03bd. (Clement of Alexandria, Paedagogus 1.60.3)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 21:5<\/td><\/td><\/td><\/td><\/td>Deut 21:5, 31\u201cMoses the man said\u2026\u201d (\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4 (\u201cMoses the man\u201d) (Tibat Marqe III, 80b p. 248), “People have said
\na great thing, and their speech is now spread out before you: Levi is the owner of
\nthe blessing, and he pronounces it, and all of them listen. And thus Moses His Man\/the
\nMan said: for the Lord [\u2026] has chosen to minister and to bless in the name of the
\nLord (Deut. 21:5) and he concluded what he said about his deeds.” <\/td>		<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 27:9<\/td><\/td><\/td><\/td><\/td>Deuteronomy 27.9. “Consider the honor by which Aaron was honored; cling to it and do not
\nstray from it and enlighten your heart in keeping the precepts, and (then) you
\nwill not turn away from the \u201cwords of the blessings\u201d. When Aaron was elevated
\nwith that honor, and he was partner to Moses His Man\/the Man (\u05dc\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) time after time, it was the
\nwill of God to honor Israel … He warned them away with the curse: And Moses and
\nthe Levitical priests said (Deut. 27:9) (Tibat Marqe III 41a) Also a few lines later (same context): When Moses begun speaking, he divided the tribes with great prophetic insight
\n(into) two parts: those fit for reproof and those not to be reproved. Thus said God
\nto Moses the Man (\u05dc\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) at the time when He revealed to him what He revealed to Jacob. He divided them into those to whom reproof is appropriate, and those who
\nare not to be reproved. And he announced to them the crossing of the Jordan,
\nand about those who will stand for the blessing and those who will stand for the
\ncurse. And he revealed the greatness of that which was disclosed there.” (Tibat Marqe III 41b). Also “When Moses begun speaking, he divided the tribes with great prophetic insight
\n(into) two parts: those fit for reproof and those not to be reproved. Thus said God
\nto Moses the Man at the time when He revealed to him what He revealed to Jacob. He divided them into those to whom reproof is appropriate, and those who
\nare not to be reproved. And he announced to them the crossing of the Jordan,
\nand about those who will stand for the blessing and those who will stand for the
\ncurse.” (Tibat Marqe p. 228 a1 12296 .Or BL 1b) Also previous Tal footnote p. 202 ” [Hebrew loan with Aramaic marker of determination, in the sense of a person of a
\nspecial position (DSA, p. 25), such as Moses, whom Deut. 33:1 calls \u05d4\u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05d9\u05e9,\u201d the man of
\nGod\u201d. \u05d0\u05d9\u05e9\u05d4 \u05de\u05e9\u05d4 is the reflection of the ST Exod. 32:1.23 \u05d4\u05d0\u05d9\u05e9 \u05de\u05e9\u05d4) in inverse order: \u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4,
\nNum. 12:3). AC renders the word as \u05d0\u05dc\u05e8\u05e1\u05d5\u05dc,\u201d the messenger\u201d (\u0627\u0644\u0631\u0633\u0640\u0640\u0640\u0648\u0644(, an epithet assigned to
\nGod\u2019s emissaries in Islam. See also \u00a7\u00a7 4, 15 below. See also notes on Book I, \u00a7 2, s.v. \u05de\u05dc\u05d0\u05db\u05d9\u05d4.” <\/td>		<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 30:20<\/td><\/td><\/td><\/td><\/td>Deut. 30:20: \u201cLet us bow down before Him and submit to His greatness, for He is our Master and Creator. And let us believe in Him and in Moses His Man\/the Man (\u05d5\u05d1\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) who revealed to us the path of life, as He said: for that is life to you and length of days (Tibat Marqe IV.109); Deut 30:20; 32:47\t\u201cYour life\u201d = Torah from Moses\t\u05d7\u05d9\u05d9\u05db\u05dd … \u05d4\u05d8\u05d5\u05d1 \u05d5\u05d0\u05ea \u05d4\u05d7\u05d9\u05d9\u05dd … \u05d4\u05e8\u05e2 \u05d5\u05d0\u05ea \u05d4\u05de\u05d5\u05ea Moses as life-giver (Tibat Marqe \u00a7\u00a778\u201392), Deut. 30:20, 33:4, Num 3:4\tMoses\t\u05d0\u05d9\u05e9\u05d4 \u05d3\u05d2\u05dc\u05d4 \u05dc\u05df \u05e9\u05d1\u05d9\u05dc \u05d7\u05d9\u05d9\u05d4; \u05d0\u05d9\u05e9 \u05d4\u05d0\u05dc\u05d4\u05d9\u05dd\tHuman prophet, (Tibat Marqe V 5), <\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td>Deut 31:2\u20133 (Into Canaan)\tThe Lord God who goes before Israel to destroy nations is Christ.\t\u039a\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f41 \u03b8\u03b5\u1f79\u03c2 \u03c3\u03bf\u03c5, \u1f41 \u03c0\u03c1\u03bf\u03c0\u03bf\u03c1\u03b5\u03c5\u1f79\u03bc\u03b5\u03bd\u03bf\u03c2 (Justin Dial. 126)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 32<\/td><\/td><\/td><\/td><\/td>Deuteronomy 32 “I am (Exod. 3:14) in divinity, steadfast in awe. His greatness has no (defined) place \u2013 He created every place by His might. Glorified be our God, the great King, who gave prophecy to His Man\/the Man
\nMoses (\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) to whom He revealed the way of truth. (Tibat Marqe IV. 35). Deuteronomy 32 “See how the great prophet Moses uttered
\nthis song and said: O nations, acclaim His people (Deut. 32:43). Then all of them
\nbowed and worshipped and sought the deliverance. \u201cWe are the sons of these
\nwho were gathered with Moses His Man\/the Man (\u05d0\u05d9\u05e9\u05d4 \u05d3\u05d1\u05de\u05e9\u05d4) and heard from him this Great Song and
\nwere glorified by it. It is good for us to be gathered with the True One like them,
\nand not depart from Him.\u201d (Tibat Marqe 4.55); The Lord
\nappeared (v. 19) and he adjoined to it the word and spurned (ibid.) \u2013 (God)
\nappeared with wonders and spurned with punishments. He revealed Himself
\nwith wonders in order to deliver you, and spurned you with punishments in
\norder to strengthen you. Because of the provocation of his sons and his daughters
\n(ibid.) \u2013 a word of reproof. The entire congregation bowed down, when they
\nheard from Moses His Man\/the Man (\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) this word. He joined the daughters and the sons,
\n(who) were gathered in this word: Children in whom is no faithfulness (v. 20) \u2013
\nbehold, a great reproof. Woe to the man who is not awakened. They incensed Me
\n(v. 21) \u2013 exceedingly great distress. (Tibat Marqe 4.56); A good leader does not stray from the path whose course pleases his
\nMaster. How merciful and gracious this great King, who sent Moses His Man\/the Man (\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) and
\nhonored him by this. How merciful and gracious this great King, who granted
\nMoses prophethood and appointed him over all His possessions. How merciful
\nand gracious this great King, who sent to us Moses with every good. How merciful and gracious this great King, who made His voice heard to him in the Ten
\nWords \u2013 life to us and to our generations forever. Exalted be Moses His Man\/the Man (\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) who
\nstood reproving and began at the beginning and said: Ask your father and he will
\ntell you (Deut. 32:7) (Tibat Marqe 4.57); and Moses His Man\/the Man (\u05d5\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) emphasized it here, saying: Ask your father and
\nhe will tell you. Learn the truth and teach it to your son, that your Master may
\nlove you. (Tibat Marqe 4.58); , but Israel irritates. God says: That I
\nmay consume (Exod. 32:10), but Moses His Man\/the Man (\u05d5\u05de\u05e9\u05d4 \u05d0\u05d9\u05e9\u05d4) prays and says: Turn from your
\nfierce wrath (Exod. 32:12). By reason of the prayer: renounce all the evil which
\nyou threatened to do (Tibat Marqe 4.63); Let us turn away from such
\ndeed and not draw near to it, for God and His Man\/the Man (\u05d5\u05d0\u05d9\u05e9\u05d4) warned us against it. Let us
\npraise the name of our Master and not change His words. (Tibat Marqe 4.87)<\/td>		<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 32:4<\/td><\/td><\/td><\/td><\/td>Deuteronomy 32:4, God as Rock (\u201cthe Rock\u201d) \u201c\u05d4\u05e6\u05d5\u05e8\u201d \/ \u201cthe Rock \u2013 perfect is His deed\u201d Used in wordplay: \u201cRock\u201d (God) vs. \u201cimage\u201d (Adam) (Tibat Marqe IV 324\u2013338)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 32:39<\/td><\/td><\/td><\/td><\/td>Deut 32:39 (also Isaiah, Hosea, Jeremiah, Psalms)\tClement quotes passages in which God appears, speaks, or acts in the world (\u201cI am he, and there is no God besides me; I kill and I make alive…\u201d). Clement interprets these as acts of God\/Logos, but does not explicitly say Christ or Jesus appeared physically before the Gospels.\t“\u1f18\u03b3\u1f7c \u03b5\u1f30\u03bc\u03b9…\u03ba\u03b1\u1f76 \u03c3\u03c9\u03c4\u1f74\u03c1 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9 \u03c0\u1f71\u03c1\u03b5\u03be \u1f10\u03bc\u03bf\u1fe6\u0387 \u1f10\u03c0\u03b9\u03c3\u03c4\u03c1\u1f71\u03c6\u03b7\u03c4\u03b5 \u03c0\u03c1\u1f79\u03c2 \u03bc\u03b5 \u03ba\u03b1\u1f76 \u03c3\u03c9\u03b8\u1f75\u03c3\u03b5\u03c3\u03b8\u03b5…”\t(Clement of Alexandria, Protrepticus 79.1\u20134)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 32:43<\/td><\/td><\/td><\/td><\/td>Deut 32:43; Is 66:24\tAngels and nations worship together; inheritance with patriarchs and righteous\u2014Christ present with them.\t\u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03b7\u03c3\u1f71\u03c4\u03c9\u03c3\u03b1\u03bd \u03b1\u1f50\u03c4\u1ff7 \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 \u1f04\u03b3\u03b3\u03b5\u03bb\u03bf\u03b9 \u03b8\u03b5\u03bf\u1fe6 (Justin Dial. 130)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deut 33<\/td><\/td><\/td>Deut\u202f33\u202f:\u202f9 (The priests\u2019 \u201cslaying\u201d is not literal homicide but the cutting away of passions that cling to the soul) \u03bf\u1f50\u03b4’, \u1f65\u03c3\u03c0\u03b5\u03c1 \u03bd\u03bf\u03bc\u03af\u03b6\u03bf\u03c5\u03c3\u03af \u03c4\u03b9\u03bd\u03b5\u03c2, \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 \u1f00\u03bd\u03b1\u03b9\u03c1\u03bf\u1fe6\u03c3\u03b9\u03bd \u03bf\u1f31 \u1f31\u03b5\u03c1\u03b5\u1fd6\u03c2 (\u03c0\u03b5\u03c1\u03b9 \u03bc\u03b5\u03b8\u03b7\u03c2 68 – 69); Deut\u202f33\u202f:\u202f9 (same verse, \u201cbrother\u201d clause) \u201cBrother\u201d means the body\u2014so the command is to sever the body\u2019s rule over the soul, not to kill a human sibling) \u1f00\u03b4\u03b5\u03bb\u03c6\u03cc\u03bd, \u03bf\u1f50\u03ba \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f78 \u03c8\u03c5\u03c7\u1fc6\u03c2 \u1f00\u03b4\u03b5\u03bb\u03c6\u1f78\u03bd \u03c3\u1ff6\u03bc\u03b1 \u1f00\u03c0\u03bf\u03ba\u03c4\u03b5\u03bd\u03bf\u1fe6\u03bc\u03b5\u03bd (\u03c0\u03b5\u03c1\u03b9 \u03bc\u03b5\u03b8\u03b7\u03c2 70); Deut\u202f33\u202f:\u202f9 \/ Num\u202f25\u202f:\u202f7\u20118 (\u201cneighbour\u201d clause The \u201cneighbour\u201d to be slain is the chorus of the senses that entraps the mind) \u1f00\u03c0\u03bf\u03ba\u03c4\u03b5\u03bd\u03bf\u1fe6\u03bc\u03b5\u03bd \u03ba\u03b1\u1f76 \u03c4\u1f78\u03bd \u03c0\u03bb\u03b7\u03c3\u03af\u03bf\u03bd, \u03c0\u03ac\u03bb\u03b9\u03bd \u03bf\u1f50\u03ba \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd, \u1f00\u03bb\u03bb\u1f70 \u03c4\u1f78\u03bd \u2039\u03b1\u1f30\u03c3\u03b8\u03ae\u03c3\u03b5\u03c9\u03bd\u203a \u03c7\u03bf\u03c1\u03cc\u03bd\u00bb (\u03c0\u03b5\u03c1\u03b9 \u03bc\u03b5\u03b8\u03b7\u03c2 70); Deut\u202f33\u202f:\u202f1 (Moses called \u201cman of God\u201d The fully perfected person is \u201c\u039a\u03cd\u03c1\u03b9\u03bf\u03c2 \u03ba\u03b1\u1f76 \u0398\u03b5\u03cc\u03c2\u201d to others yet himself is still \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b8\u03b5\u03bf\u1fe6\u2014a human so wholly possessed by the Divine that he becomes God\u2019s own \u201c\u03ba\u03bb\u1fc6\u03c1\u03bf\u03c2\u201d and instrument. Philo cites Moses as the paradigm: \u201c\u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b8\u03b5\u03bf\u1fe6”) \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b8\u03b5\u03bf\u1fe6 (De mutatione nominum 24 – 25); Deut\u202f33\u202f:\u202f1 (Moses called \u201cman of God\u201d The soul that reaches full perfection becomes \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b8\u03b5\u03bf\u1fe6: still human, yet so completely God\u2019s own instrument that blessing others and mediating grace is its natural function. Philo stresses that such prayer and benediction belong \u201cnot to just any man, but to a man who has severed kinship with generation and made himself God\u2019s possession”) \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b8\u03b5\u03bf\u1fe6 \u2026 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9 \u03c4\u03bf\u1fe6 \u03c4\u03c5\u03c7\u03cc\u03bd\u03c4\u03bf\u03c2, \u1f00\u03bb\u03bb\u2019 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 \u03c4\u1f74\u03bd \u03c0\u03c1\u1f78\u03c2 \u03b3\u03ad\u03bd\u03b5\u03c3\u03b9\u03bd \u03bc\u1f74 \u1f11\u03c9\u03c1\u03b1\u03ba\u03cc\u03c4\u03bf\u03c2 \u03c3\u03c5\u03b3\u03b3\u03ad\u03bd\u03b5\u03b9\u03b1\u03bd\u2026 (De mutatione nominum 125 – 127)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 33:2<\/td><\/td><\/td><\/td><\/td>Deut. 33:2 Moses\u2019s time as \u201cshining\u201d righteousness for all\tMoses (as light-bearer, great prophet)\t\u05e0\u05d1\u05d9\u05d4 \u05e8\u05d1\u05d4 \u05de\u05e9\u05d4 \u05e0\u05d4\u05e8\u05d4 \u05de\u05d5\u05e4\u05e2 \u05e2\u05dc \u05db\u05dc \u05e2\u05dc\u05de\u05d4 (Tibat Marqe IV \u00a7\u00a793\u2013108)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td>Deut 33:26, 33:5\tYeshurun (Israel) \u201cOne the prophet of God, the other the minister … the chosen ones of Yeshurun.\u201d\tMoses and Aaron as human leaders (Macdonald, 294 Nun stanza, Yeshurun)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 34:5<\/td><\/td><\/td><\/td><\/td>Deut 34:5\t\u05d5\u05d9\u05de\u05ea \u05e9\u05dd \u05de\u05e9\u05d4 \u05e2\u05d1\u05d3 \u05d9\u05d4\u05d5\u05d4\tMoses\tMoses as \u201cservant of YHWH\u201d; unique among men\tArchetype of the \u201cMan of God\u201d (Tibat Marqe V \u00a7\u00a732\u201337)<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Deuteronomy 34:10<\/td><\/td><\/td><\/td><\/td>Deut 34:10 (cf.),\tMoses \u201c\u05e2\u05d1\u05d3\u05d4 \u05d3\u05d0\u05dc\u05d4 \u05d5\u05d1\u05df \u05d1\u05d9\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd\u201d \/ \u201cservant of God, son of the house of God\u201d Uniqueness of Moses, \u201clike Moses there has not arisen\u201d (Tibat Marqe IV 324\u2013338); Deut. 34:10, \u201c\u05d0\u05d9\u05e9\u201d\/\u201c\u05d0\u05e0\u05e9\u05d4\u201d (\u201cman\/people\u201d)\t\u201cBlessed is our Lord \u2026 believe in Him and Moses His prophet, like whom none has arisen\u201d Moses called \u201cman\u201d (Exod. 19), \u201c\u05de\u05d0\u05ea\u05d9\u05df \u05e7\u05e2\u05d9\u05de\u05d9\u05df\u201d (\u201cassembly of mortals and immortals\u201d)\t\u201cimmortals and mortals (angels and men) gathered at Sinai\u201d Distinction between humans and angels at revelation (Tibat Marqe IV \u00a7\u00a719, 43); Moses \u201clearning Torah from the immortals\u201d (\u05de\u05de\u05e0\u05d4 \u2026 \u05de\u05d9\u05e8\u05d5\u05df \u05d4\u05de\u05d0\u05e8 \u05e2\u05dc \u05e4\u05ea\u05d5\u05e8\u05d5\u05df \u05d9\u05ea\u05d1 \u2026 \u05d1\u05de\u05e9\u05db\u05d5\u05df \u05d4\u05e7\u05d1\u05e2), i.e., from angels, at Sinai (\u00a744), Praise and worship are attributed both to humans and angels together (\u201cthe angels rejoiced \u2026 praise the Lord \u2026 ascribe greatness to our God\u201d), but there is no blending of \u201cman\u201d with angelic or divine status (\u00a750). Implicitly Moses gets his name “Man” from the angel. Deut 34:10; Moses the Man\t\u201cO holy man, like whom none has arisen or will arise\u201d\tSupremely unique human (Marqe VI.19, 490), Deuteronomy 34:10, Moses is “His Man” \u05d2\u05d1\u05e8\u05d9\u05d4 Aramaic (MacDonald\t\tVol. 1, p. 223 Liturgy<\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Joshua 5:13\u201315\tCaptain of Lord\u2019s host as Christ (implied)\t\u201c\u1f00\u03c1\u03c7\u03b9\u03c3\u03c4\u03c1\u1f71\u03c4\u03b7\u03b3\u03bf\u03c2…\u201d\t(Justin, Dial. 61.1\u20132)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Isaiah 1:4<\/td>General\tTertullian repeatedly notes that the demons recognize Jesus as \u201cthe Holy One of God\u201d and \u201cJesus,\u201d (Man) which, he argues, only makes sense if Jesus is the Christ of the Creator\u2014the same name revealed in the OT and prophecy.\t\u201cIesus,\u201d \u201csanctus dei\u201d (Tertullian Adversus Marcionem IV.7.9\u201315, IV.8.5\u20138)<\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Isaiah 6:1 (\u201cI saw the Lord\u2026\u201d)\tIsaiah saw \u201cthe King, the Lord of Hosts,\u201d as a vision of Christ. )(Irenaeus Adversus Haereses 4.20.8)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Isa 53<\/td><\/td><\/td><\/td><\/td><\/td>Isa\u202f53:8 (Justin argues his origin is beyond human seed, implying a non\u2011ordinary yet genuinely human) \u03a4\u1f74\u03bd \u03b3\u03b5\u03bd\u03b5\u1f70\u03bd \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c4\u03af\u03c2 \u03b4\u03b9\u03b7\u03b3\u03ae\u03c3\u03b5\u03c4\u03b1\u03b9; \u2026 \u03bf\u1f50\u03ba \u1f14\u03c3\u03c4\u03b9 \u03b3\u03ad\u03bd\u03bf\u03c5\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 \u03c3\u03c0\u03ad\u03c1\u03bc\u03b1\u202f(Justin\u202fMartyr,\u202fDial.\u202f68.4)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
“Psalmist”<\/td><\/td><\/td><\/td><\/td><\/td>Psalmist (David, Saul episode)\tThe preexistent Word was the one who played music to drive away evil spirits from Saul (\u201cwith true music he drove away demons\u201d).\t\u1f97 \u03c4\u03bf\u1fe6 \u03a3\u03b1\u03bf\u1f7a\u03bb \u1f10\u03bd\u03b5\u03c1\u03b3\u03bf\u03c5\u03bc\u1f73\u03bd\u03bf\u03c5 \u1f10\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 \u1f84\u03b4\u03c9\u03bd \u03bc\u1f79\u03bd\u03bf\u03bd \u03b1\u1f50\u03c4\u1f78\u03bd \u1f30\u1f71\u03c3\u03b1\u03c4\u03bf (Clement of Alexandria, Protrepticus 1.5.3), Wisdom\/Solomon (Pre-Creation Activity)\tClement references Solomon saying wisdom was created before the heavens and earth. Clement allegorizes this as Christ\/Wisdom pre-existing creation, active before the Gospel.\t\u00ab\u03a3\u03bf\u03bb\u03bf\u03bc\u1f7c\u03bd \u03c0\u03c1\u1f78 \u03bf\u1f50\u03c1\u03b1\u03bd\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03b3\u1fc6\u03c2 \u03ba\u03b1\u1f76 \u03c0\u1f71\u03bd\u03c4\u03c9\u03bd \u03c4\u1ff6\u03bd \u1f44\u03bd\u03c4\u03c9\u03bd \u03c4\u1ff7 \u03c0\u03b1\u03bd\u03c4\u03bf\u03ba\u03c1\u1f71\u03c4\u03bf\u03c1\u03b9 \u03b3\u03b5\u03b3\u03bf\u03bd\u1f73\u03bd\u03b1\u03b9 \u03c4\u1f74\u03bd \u03c3\u03bf\u03c6\u1f77\u03b1\u03bd \u03bb\u1f73\u03b3\u03b5\u03b9, \u1f27\u03c2 \u1f21 \u03bc\u1f73\u03b8\u03b5\u03be\u03b9\u03c2 …\u00bb\t(Clement of Alexandria Stromateis 6.16.138)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Psalm 8:5<\/td><\/td><\/td><\/td><\/td><\/td>Psalm 8:5 (\u201cYou made him a little lower than the angels\u201d) Clement contrasts humans with angels, noting \u201ceven the Lord bore flesh\u201d but does NOT state Christ was present before the Gospel scene, only comments on human and angelic natures.\t\u03ba\u03b1\u1f77\u03c4\u03bf\u03b9 \u03ba\u1f00\u03ba\u03b5\u1fd6\u03bd\u03bf\u03c2 \u03c3\u1f71\u03c1\u03ba\u03b1 \u1f14\u03c6\u03b5\u03c1\u03b5\u03bd (Clement of Alexandria Stromateis 4.3.8\u20139); Ps. 8:5; Heb. 2:9\tChrist was \u201cmade a little lower than the angels,\u201d disposed for these things by the Father (i.e., to take on human things, sufferings, etc.), as referenced in II.27.4\tdiminuens illum modico citra angelos, sicut apud David scriptum est (Tertullian, Adversus Marcionem II.27.4)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Psalm 24:7<\/td><\/td><\/td><\/td><\/td><\/td>Psalm 24:7 (\u201cOpen ye the gates\u2026\u201d)\tOf the many \u201cgates\u201d of salvation, Clement (borrowing from Justin) says this one \u201cwas in Christ,\u201d which may suggest Christ\u2019s presence at the gate in the Psalm, but the context is ambiguous (could be typological only).\t\u201c\u1f21 \u1f10\u03bd \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c3\u1f7b\u03bd\u1fc3 \u03b1\u1f55\u03c4\u03b7 \u1f26\u03bd \u1f10\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7, \u1f10\u03bd \u1f97 \u03bc\u03b1\u03ba\u1f71\u03c1\u03b9\u03bf\u03b9 \u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 \u03bf\u1f31 \u03b5\u1f30\u03c3\u03b5\u03bb\u03b8\u1f79\u03bd\u03c4\u03b5\u03c2\u2026\u201d\t(Clement of Alexandria, Stromateis 1.7.38.7); Psalm 24:7\u201310\t\u201cLift up your gates\u2026\u201d\u2014the ascension and entry into heaven (Irenaeus, Adversus Haereses Dem. 84)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Psalm 24:10 (“Who is this King of Glory?”)
\nChrist is identified as the “King of Glory” who ascended, thus present in the Psalms before the Gospel.
\n“Quis est iste rex gloriae? dominus virtutum ipse est rex gloriae.”
\n(Tertullian Adv. Marc. 5.17.5)<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Psalm 33(34):12\u201316 (Septuagint) Clement paraphrases and expounds on the Psalm, ascribing its spiritual lessons to Christ, but does not state Christ was physically present in the Psalm\u2019s original context.\t\u1f10\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1ff7\u2026 \u03c0\u03af\u03c3\u03c4\u03b9\u03c2\u2026 \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u03bb\u03ad\u03b3\u03b5\u03b9\t(Clement of Alexandria Stromateis 4.17.109\u2013110)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Psalm 68:17\u201318; Psalm 24\t\u201cAscended up on high, led captivity captive\u201d\u2014Christ\u2019s ascension\t(Irenaeus Dem. 83) (138\u2013139)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Psalm 99(98):6\u20137 (Exod 33ff)\tChrist with Moses, Aaron, Samuel (pillar of cloud)\t\u201c\u03bb\u03b5\u03bb\u03b1\u03bb\u03b7\u03ba\u1f73\u03bd\u03b1\u03b9 \u03b1\u1f50\u03c4\u03bf\u1fd6\u03c2 \u1f10\u03bd \u03c3\u03c4\u1f7b\u03bb\u1ff3 \u03bd\u03b5\u03c6\u1f73\u03bb\u03b7\u03c2…\u201d\t(Justin, Dial. 56.13\u201314)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Ps 110<\/td><\/td><\/td><\/td><\/td><\/td>Psalm 110\tChrist as eternal priest\/king, Melchizedek order\t\u201c\u1f38\u03b7\u03c3\u03bf\u1fe6\u03c2 \u03a7\u03c1\u03b9\u03c3\u03c4\u1f79\u03c2… \u03ba\u03b1\u03c4\u1f70 \u03c4\u1f74\u03bd \u03c4\u1f71\u03be\u03b9\u03bd \u039c\u03b5\u03bb\u03c7\u03b9\u03c3\u03b5\u03b4\u1f73\u03ba\u201d (Justin Dial. 33.1); Ps\u202f110\u202f(the crucified one is nevertheless \u201cGod and Man \u2026 preached though crucified\u201d\u202f) \u03c3\u03c4\u03b1\u03c5\u03c1\u03c9\u03b8\u03b5\u1f76\u03c2 \u2026 \u03b8\u03b5\u1f78\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2\u202f; (Justin\u202fMartyr,\u202fDial.\u202f71.2); Psalm 110, 2\tSon begotten \u201cbefore morning star,\u201d is king, judge, eternal priest, receives throne and oil from the Father.\t(Irenaeus, Dem. 48) (113); see below: Theodotus of Byzantium: Christ is only a man, \u201chominem tantummodo diceret,\u201d born of a virgin, but just a solitary man, not God. hominem tantummodo (Theodotus of Byzantium: Christ is only a man, \u201chominem tantummodo diceret,\u201d born of a virgin, but just a solitary man, not God. hominem tantummodo\tVIII.2VIII.2) (none: not direct citation) Second Theodotus: Christ is only a man, \u201cipsum hominem tantummodo dicit,\u201d conceived by Spirit and born of a virgin, inferior to Melchizedek.\thominem tantummodo, (Pseudo-Tertullian adversus omnes haereses\tVIII.3): Psalm 110:4\tSecond Theodotus: Interprets \u201cYou are a priest forever after the order of Melchizedek\u201d as meaning Melchizedek is superior to Christ. (Pseudo-Tertullian adversus omnes haereses VIII.3)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Proverbs (various)\tClement interprets many Proverbs as allegories about Christ or the Church, but never as direct appearances of Christ before the incarnation.\t\u2014\tVarious (esp. Clement of Alexandria Stromateis 1.19.95\u201396)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Proverbs 8:22<\/td><\/td><\/td><\/td><\/td><\/td>Proverbs 8:21\u201325\tChrist\/Wisdom begotten before all creation.\t\u03c0\u03c1\u1f78 \u03c4\u03bf\u1fe6 \u03b1\u1f30\u1ff6\u03bd\u03bf\u03c2 \u1f10\u03b8\u03b5\u03bc\u03b5\u03bb\u1f77\u03c9\u03c3\u1f73 \u03bc\u03b5 \u2026 \u03b3\u03b5\u03bd\u03bd\u1fb7 \u03bc\u03b5 (Justin Dial. 129); Proverbs 8:22\tClement identifies the Wisdom\/Logos created by the Lord as the “good lamp,” the “Lord bringing the light” and faith and salvation to all, which is the Logos (who will become Christ), linking creation and revelation to the Logos. Not specifically a physical Christ, but a pre-existent, active Logos.\t\u1f41 \u03bb\u1f79\u03b3\u03bf\u03c2 \u1f41 \u03c0\u03b1\u03c4\u03c1\u03b9\u03ba\u1f79\u03c2, \u1f41 \u1f00\u03b3\u03b1\u03b8\u1f78\u03c2 \u03bb\u1f7b\u03c7\u03bd\u03bf\u03c2, \u1f41 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2 \u1f10\u03c0\u1f71\u03b3\u03c9\u03bd \u03c4\u1f78 \u03c6\u1ff6\u03c2, \u03c4\u1f74\u03bd \u03c0\u1f77\u03c3\u03c4\u03b9\u03bd \u03c0\u1fb6\u03c3\u03b9 \u03ba\u03b1\u1f76 \u03c3\u03c9\u03c4\u03b7\u03c1\u1f77\u03b1\u03bd\t(Clement of Alexandria, Protrepticus, 80.2\u20133); Proverbs 8:22\u201331\tSophia\/Wisdom is Christ, present and active in creation.\t\u201cDominus condidit me\u2026\u201d (Tertullian, Adversus Hermogenem XVIII.1\u20132)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
1 Sam 1<\/td><\/td><\/td>1\u202fSam\u202f1\u202f:\u202f11 (Even Samuel, \u201cperhaps born a man,\u201d is received by Philo not as a mixed creature but as pure nous dedicated to God) \u03a3\u03b1\u03bc\u03bf\u03c5\u1f74\u03bb \u03b4\u1f72 \u03b3\u03ad\u03b3\u03bf\u03bd\u03b5 \u03bc\u1f72\u03bd \u1f34\u03c3\u03c9\u03c2 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2, \u03c0\u03b1\u03c1\u03b5\u03af\u03bb\u03b7\u03c0\u03c4\u03b1\u03b9 \u03b4’ \u03bf\u1f50\u03c7 \u1f61\u03c2 \u03c3\u03cd\u03bd\u03b8\u03b5\u03c4\u03bf\u03bd \u03b6\u1ff7\u03bf\u03bd, \u1f00\u03bb\u03bb’ \u1f61\u03c2 \u03bd\u03bf\u1fe6\u03c2\u2026 (\u03c0\u03b5\u03c1\u03b9 \u03bc\u03b5\u03b8\u03b7\u03c2 144 – 145)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
1 Sam 17<\/td><\/td><\/td>1\u202fSam\u202f(III\u202fReg.)\u202f17\u202f:\u202f18 (The widow addresses Elijah as \u201cman of God,\u201d and Philo treats the title as typical for prophets, i.e. men whose mind is joined to the divine) \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03b5 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6\u2026\u00bb\u2003&\u2003\u00ab\u03c4\u03bf\u1f7a\u03c2 \u03c0\u03c1\u03bf\u03c6\u03ae\u03c4\u03b1\u03c2 \u1f10\u03ba\u03ac\u03bb\u03bf\u03c5\u03bd\u2026 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5\u03c2 \u03b8\u03b5\u03bf\u1fe6 (De\u202fGigantibus\u202f\u00a7\u00a7\u202f136\u2011139)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Jer 15<\/td><\/td><\/td>Jeremiah\u202f15\u202f:\u202f10 (\u1f0c\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03bc\u03ac\u03c7\u03b7\u03c2 \u2026 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u1f00\u03b7\u03b4\u03af\u03b1\u03c2\u00bb Philo puts the verse in the philosopher\u2019s mouth: the genuine sage is \u201ca man of battle, a man the whole earth detests,\u201d forever at war with every vice\u2014an inner, non\u2011Adamite Man) \u1f66 \u03bc\u1fc6\u03c4\u03b5\u03c1, \u1f21\u03bb\u03af\u03ba\u03bf\u03bd \u03bc\u03b5 \u1f14\u03c4\u03b5\u03ba\u03b5\u03c2, \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u03bc\u03ac\u03c7\u03b7\u03c2 \u03ba\u03b1\u1f76 \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd \u1f00\u03b7\u03b4\u03af\u03b1\u03c2 \u03c0\u03ac\u03c3\u03b7\u03c2 \u03c4\u1fc6\u03c2 \u03b3\u1fc6\u03c2 (De Confusione Linguarum 44 – 45)<\/td><\/td><\/td><\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Ezekiel 1:26 – 28<\/td><\/td><\/td><\/td><\/td><\/td>Ezekiel 1:26\u201328 (man on the throne)\tThe \u201clikeness as the appearance of a man\u201d is a prefiguration of the Son. (Irenaeus Adversus Haereses 4.20.10)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Zech 6<\/td><\/td><\/td>Zechariah\u202f6\u202f:\u202f12 (\u1f38\u03b4\u03bf\u1f7a \u1f00\u03bd\u1f74\u03c1 \u1f40\u03bd\u03cc\u03bc\u03b1\u03c4\u03b9 \u1f08\u03bd\u03b1\u03c4\u03bf\u03bb\u03ae The prophetic \u201cMan called Anatol\u0113 (Rising\/Dawn)\u201d is, for Philo, the Father\u2019s first\u2011born\u2014an eternal, incorruptible Logos\u2011Man dwelling beside God) \u1f30\u03b4\u03bf\u1f7a \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1fa7 \u1f44\u03bd\u03bf\u03bc\u03b1 \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u03ae \u2026 \u1f41 \u03bc\u1f72\u03bd \u03b3\u1f70\u03c1 \u03c0\u03c1\u03b5\u03c3\u03b2\u03cd\u03c4\u03b1\u03c4\u03bf\u03bd \u03c5\u1f31\u1f78\u03bd \u1f41 \u03c4\u1ff6\u03bd \u1f45\u03bb\u03c9\u03bd \u1f00\u03bd\u03ad\u03c4\u03b5\u03b9\u03bb\u03b5 \u03c0\u03b1\u03c4\u03ae\u03c1 (De Confusione Linguarum \u00a7\u00a7\u202f62\u201163);<\/td><\/td><\/td>Zech\u202f6\u202f:12\u2002(\u201cStar \/ Rising\u2011Man\u201d; the prophecies of the pre\u2011existent \u2018Branch\u2011Man\u2019 point to the Logos as a heavenly Man who later appears on earth) \u00ab\u1f08\u03bd\u03b1\u03c4\u03b5\u03bb\u03b5\u1fd6 \u1f04\u03c3\u03c4\u03c1\u03bf\u03bd \u1f10\u03be \u1f38\u03b1\u03ba\u03ce\u03b2 \u2026 \u1f38\u03b4\u03bf\u1f7a \u1f00\u03bd\u1f74\u03c1, \u1f00\u03bd\u03b1\u03c4\u03bf\u03bb\u1f74 \u1f44\u03bd\u03bf\u03bc\u03b1 \u03b1\u1f50\u03c4\u1ff7\u00bb (Dial.\u202f106.4)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Daniel 3:25 (\u201ca fourth like a son of man\u201d)\tTertullian says it was the Son who appeared as the fourth figure in the furnace, though \u201cin imagine et speculo et aenigmate\u201d (not yet in flesh).\t\u201cet in fornace Babylonii regis quartus apparuerit \u2014 quanquam filius hominis est dictus\u201d\t(Tertullian Adversus Praxean 16.6); Daniel 3:25\tTertullian claims the \u201cfourth man in the furnace\u201d seen by Nebuchadnezzar is Christ, \u201clike a son of man.\u201d\t(Latin) \u201ctanquam filius hominis\u201d\t(Tertullian Adversus Marcioneem IV.10.12\u201313); Daniel 3:25\tTertullian says the ‘son of man’ in the fiery furnace is Christ, appearing before the incarnation (\u201cnondum enim vere erat, nondum scilicet natus ex homine\u201d) and saving the three youths, thus implying a pre-Gospel presence of Christ.\t\u201ctanquam filium hominis (nondum enim vere erat, nondum scilicet natus ex homine) iam tunc istos exitus constituentem\u201d\t(Tertullian Adversus Marcionem 4.21.7-8); <\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
Daniel 7:9 – 13<\/td><\/td><\/td><\/td><\/td><\/td>Daniel 7:13\tSon of Man coming with clouds\t\u1f61\u03c2 \u03c5\u1f31\u1f78\u03c2 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5 \u1f14\u03c1\u03c7\u03b5\u03c4\u03b1\u03b9 \u1f10\u03c0\u1f71\u03bd\u03c9 (Justin, 1 Apology LI.9); Daniel 7:9\u201328\tVision of Son of Man coming on clouds, pre-Gospel\t\u201c\u1f61\u03c2 \u03c5\u1f31\u1f78\u03c2… \u1f10\u03c0\u1f71\u03bd\u03c9 \u03bd\u03b5\u03c6\u03b5\u03bb\u1ff6\u03bd \u1f10\u03bb\u03b5\u1f7b\u03c3\u03b5\u03c4\u03b1\u03b9\u201d\t(Justin Dial. 31.1\u20132); Daniel 7:9\u201310\tDaniel saw the Lord (\u201cAncient of Days\u201d) in a vision, clothed in a white garment; Clement identifies this as the Lord.\t\u201c\u03b8\u03c1\u1f79\u03bd\u03bf\u03b9… \u1f10\u03ba\u1f71\u03b8\u03b9\u03c3\u03b5\u03bd… \u03c0\u03b1\u03bb\u03b1\u03b9\u1f78\u03c2 \u1f21\u03bc\u03b5\u03c1\u1ff6\u03bd… \u1f10\u03bd\u03b4\u1f7b\u03bc\u03b1\u03c4\u03b9 \u03bb\u03b5\u03c5\u03ba\u1ff7\u201d (Clement of Alexandria, Paedagogus 108.2\u20133); Daniel 7:13\u201314 (\u201cSon of Man in clouds\u201d)\tThe Son of Man (Christ) comes to the Ancient of Days and receives dominion.\t(Irenaeus Adversus Haereses 4.20.11); Daniel 7:13 (Son of Man), Isaiah, etc.\tReferences to \u201cSon of Man\u201d and Messiah\u2019s future coming are cited, but always as future prophecy, not as Christ being present \u201cphysically\u201d before incarnation.\tfilium hominis venientem in nubibus\tXXII.6 (p.60)
\nChrist called \u201cSon of Man\u201d and \u201cman\u201d in flesh; Tertullian argues Christ is truly human, not a phantom or mere quality.\tChristum et hominem et filium hominis inscripserit (Tertullian De resurrectione carnis II.5) (p.6); Daniel 7:13, Isaiah 53:3, Jeremiah 17:9, Acts 2:22, 1 Tim 2:5\tHe lists various OT and NT texts in which Christ is called “man,” “son of man,” or is shown to be human\u2014asserting that Christ was truly and fully man according to prophecy and apostolic witness.\t“Homo in plaga et sciens ferre imbecillitatem” (Isa 53:3), “Et ecce super nubes tanquam filius hominis” (Dan 7:13), “homo Christus Iesus” (1 Tim 2:5), “Iesum Nazarenum virum vobis a deo destinatum” (Acts 2:22) (Tertullain De Carne Christi XV.1); Daniel 7:13\tThe title \u201cSon of Man\u201d applies to Christ; Tertullian says this is both prophecy and fulfilled in Jesus, who refers to himself as \u201cfilius hominis.\u201d\t\u03c5\u1f31\u1f78\u03c2 \u1f00\u03bd\u03b8\u03c1\u03ce\u03c0\u03bf\u03c5 (implied, Latin \u201cfilius hominis\u201d)\t(Tertullian Adversus Marcionem IV.10.9\u201314)<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
The Gospel (generally)<\/td><\/td><\/td><\/td><\/td><\/td>(General: Parables\/Mystery)\tClement stresses that Christ taught through allegory and parables “not as a man of the world” but “as if he were”, hinting at a veiled or mysterious presence, not a concrete physical appearance.\t\u00ab\u1f41 \u03ba\u1f7b\u03c1\u03b9\u03bf\u03c2, \u03bf\u1f50\u03ba \u1f62\u03bd \u03ba\u03bf\u03c3\u03bc\u03b9\u03ba\u1f79\u03c2, \u1f61\u03c2 \u03ba\u03bf\u03c3\u03bc\u03b9\u03ba\u1f78\u03c2 \u03b5\u1f30\u03c2 \u1f00\u03bd\u03b8\u03c1\u1f7d\u03c0\u03bf\u03c5\u03c2 \u1f26\u03bb\u03b8\u03b5\u03bd…\u00bb\t(Clement of Alexandria Stromateis 6.15.126); None (General Christian teaching)\tJesus Christ our Lord, as Spirit, Word, and Reason of God, gave a new form of prayer for his disciples, as the \u201cnew wine in new bottles.\u201d\tIesus Christus dominus noster (Tertullian De Oratione \u00a71); None (General Christian teaching)\tAll things of the flesh are renewed in the spirit by the new grace of God, brought in by the gospel, which expunges all that came before.\tomnia de carnalibus in spiritalia renovavit nova dei gratia superducto evangelio expunctore totius retro vetustatis\t(Tertullian De Oratione \u00a71); John 3:31 (cf. John 3:30\u201331)\tThe teaching of John and his disciples prepared the way until Christ, who, being from heaven, taught heavenly things (implying the superiority of Christ).\tqui de terra est, inquit, terrena fatur, et qui de caelis adest, quae vidit ea loquitur (Tertullian De Oratione \u00a71\u20132); None (General Christian teaching)\tChrist gave us the form of prayer (the Lord\u2019s Prayer), which includes a summary (breviarium) of the entire gospel.\toratio a Christo instituta (Tertullian De Oratione \u00a71)
\nNone (General Christian teaching)\tJesus (Christus) is the pattern of preaching, working, and suffering; he did the will of the Father, and we are to imitate him, even unto death.\tdominus administravit praedicando operando sustinendo (Tertullian De Oratione \u00a74)
\nNone (General Christian teaching)\tChristian prayer is more powerful than pre-Christian prayer because it is shaped by Christ and acts in his name.\toratio Christiana (Tertullian De Oratione \u00a729)
\nNone (General Christian teaching)\tEven Christ himself prayed (\u201ceven the Lord himself prayed: to whom be honor and glory forever\u201d).\tetiam ipse dominus oravit (Tertullian De Oratione \u00a729 final sentence); Gospels (Healing on Sabbath, disciples eating)\tTertullian consistently discusses Christ as \u201chomo, quia et deus\u201d\u2014\u201cwhat Christ, as man (and God), would do.\u201d Argues Christ is physically present as a man performing healing, eating, and defending his disciples.\t\u201cfacturus fuerat et Christus homo, quia et deus\u201d (Tertullian Adv. Marc. IV.12.10)<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Matthew 3:3<\/td>\u201cJesus was begotten by the dispensation of the Father through the Saviour [another Aeon], and all things were formed in his image. For this reason he was called \u2018Man\u2019 (Anthropos) and the Son of Man. And that the Saviour (Man) descended upon Jesus at his baptism and the rest of the aeons descended upon him too, each sending down something from herself into him, and that then he announced the unknown Father, worked miracles, and proclaimed salvation. But before his passion, the Saviour again departed from Jesus, so only the human Jesus suffered and rose.\u201d
\n(Irenaeus Against Heresies 1.7.2\u20133, paraphrased\/abridged); Baptism of Christ (mythic version)\t\u201cUpon this Christ, Jesus (Man) is said to have descended in the form of a dove at baptism.\u201d (Describes the Gnostic myth, not the canonical gospel.)\t\u201cChristum devolasse tunc in baptismatis sacramento Iesum per effigiem columbae.\u201d (Tertullian, Adversus Valentinianos\tXXVI.2); \u201cSon of Man\u201d \/ \u201cHomo\u201d in doctrine\tDiscusses \u201cHomo\u201d (Man) and \u201cSon of Man\u201d as titles for Christ within Valentinian speculation: \u201cSome derive \u2018Son of Man\u2019 from the production of Man and Church [Homo et Ecclesia], hence the title is inherited.\u201d\t\u201cHominis et Ecclesiae\u2026 Filium Hominis\u2026\u201d\tTertullian Adversus Valentinianos XXXIX.1)
\nValentinian \u201cHomo\u201d as cosmic being\tThe Gnostic \u201cHomo\u201d (Man) is not the historical Jesus but a primordial Aeon; Tertullian refers to their myth of \u201cHomo\u201d as a divine or cosmic archetype (not historical).\t\u201cHomo pronuntiatus est\u2026 Homo Sermonem\u2026\u201d\t(Tertullian, Adversus Valentinianos XXXVI.2)
\n\u201cSon of Man\u201d as Father\u2019s own title\t\u201cSome say the Father called himself \u2018Man\u2019 (Homo) as a great mystery of the name.\u201d (Valentinian doctrine, not Tertullian\u2019s view)\t\u201c\u2026quod ipsum Patrem pro magno nominis sacramento Hominem appellasse se praesumpserit.\u201d\t(Tertullian, Adversus Valentianos XXXIX.2)<\/td>		<\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Mark 5:24<\/td>Gospels (Jesus touched by woman with flow of blood)\tJesus\u2019 body is touched: \u201cnot a phantom, but a real body\u201d (clothes touching his body, not a non-corporeal apparition), further arguing for the reality of Christ as a man.\t\u201cvestimentum eius\u2026 corpori non phantasmati inditum, corpus quoque demonstrabatur\u201d\t(Tertullian Adv. Marc. IV.20.13)<\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Matthew 12:46<\/td>Gospels (Who is my mother and brothers?)\tDiscusses Jesus\u2019 statement \u201cWho is my mother\/brothers?\u201d\u2014argues Jesus had an actual mother and brothers (i.e., was physically born, a man), not just a \u201cphantasm.\u201d\t\u201cverus mater et fratres eius foris stabant\u201d \/ \u201cquem videret hominem, quem audisset filium se hominis professum\u201d\t(Tertullian, Adv. Marc. IV.19.7, 9\u201312)<\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Matthew 17 Transfiguration (Moses & Elijah)\tTertullian affirms the apostles were shown Jesus\u2019s glory, along with Moses and Elijah; suggests Jesus as the Son was physically manifested before the Gospel events.\t\u201cgloriam suam exhibuit, et Moysen et Heliam et insuper de caelo patris vocem\u201d\t (Tertullian, De praescriptione haereticorum XXII.6) <\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Matt 22:30\/Mark 12:25 (Resurrection\/Angels)\tAt the resurrection, humans will be \u201clike angels\u201d\u2014Tertullian says Christ said \u201clike angels\u201d to show men remain men, but with transformed flesh.\terunt tanquam angeli (they will be as angels), non abstulit substantiam (he did not take away the substance) (Tertullian De De resurrectione carnis LXII.1\u20134)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
The Gospel and Apostle<\/td><\/td><\/td><\/td><\/td><\/td>Matthew 23:37 (\u201cJerusalem, Jerusalem, how often\u2026\u201d)\tClement says that Christ \u201cdesired\u201d to gather Jerusalem\u2019s children often\u2014\u201ctwice: through the prophets and through the [personal] presence,\u201d implying Christ was present in Israel before the Gospels.\t\u201c\u03c0\u03bf\u03c3\u1f71\u03ba\u03b9\u03c2 \u03b4\u1f72 \u1f22 \u03c0\u03bf\u1fe6\u037e \u03b4\u1f77\u03c2, \u03b4\u03b9\u1f71 \u03c4\u03b5 \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u1ff6\u03bd \u03ba\u03b1\u1f76 \u03b4\u03b9\u1f70 \u03c4\u1fc6\u03c2 \u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u1f77\u03b1\u03c2\u201d (Clement of Alexandria, Stromateis, 1.5.29.5); \u201cHow often\u2026 Jerusalem\u201d\tChrist refers to frequent attempts to gather Israel, implying prior presence\/agency before the incarnation\t(Irenaeus, Adversus Haereses IV.36.8\u2013IV.37.1)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Matthew 26:6<\/td>Gospels (Woman anointing Jesus)\tArgues the woman touching Jesus\u2019 feet \u201csolid body reality, not an empty phantom\u201d; affirms the reality of Christ\u2019s human body.\t\u201csolidi corporis veritatem, non phantasma inane, tractaverit\u201d (Tertullian, Adv. Marc. IV.18.9)<\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Matthew 27:46<\/td>Mark 15:34 \/ Matthew 27:46\tOn the cross, Jesus cries \u201cMy God, my God, why have you forsaken me?\u201d This is the man (Son), not the Father, suffering and dying.\t\u201cDeus meus, deus meus, ut quid me dereliquisti?\u201d (Tertullian Adversus Praxean cap. 30.1\u20134)<\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>John 1:16 (\u201cFrom his fullness we have all received\u201d)\tThe prophets received \u201cfrom the fullness of Christ\u201d; Clement interprets this as indicating Christ\u2019s pre-existence and his inspiration of the prophets, but not bodily presence.\t\u03c0\u03ac\u03bd\u03c4\u03b5\u03c2 \u2026 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c0\u03bb\u03b7\u03c1\u03ce\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b1\u1f50\u03c4\u03bf\u1fe6 \u1f10\u03bb\u03ac\u03b2\u03bf\u03bc\u03b5\u03bd, \u03b4\u1fc6\u03bb\u03bf\u03bd \u1f45\u03c4\u03b9 \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (\u201call \u2026 from his fullness have received, namely of Christ\u201d) (Clement of Alexandria, Stromateis 1.17.87)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>John 8:44 (\u201cYou are of your father the devil\u201d)\tJesus (the Lord) identifies the devil as the father of lies from the beginning; the true prophets are sent by the Lord, the false ones are not.\t\u03bb\u03ad\u03b3\u03b5\u03b9 \u1f41 \u03ba\u03cd\u03c1\u03b9\u03bf\u03c2 \u201c\u1f51\u03bc\u03b5\u1fd6\u03c2 \u1f10\u03ba \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u1f78\u03c2 \u1f51\u03bc\u1ff6\u03bd \u03c4\u03bf\u1fe6 \u03b4\u03b9\u03b1\u03b2\u03cc\u03bb\u03bf\u03c5\u201d (Clement of Alexandria, Stromateis 1.17.85)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Romans 8:3 <\/td>Romans 8:3 (“sent in the likeness of sinful flesh”)
\nTertullian insists that Christ truly had flesh like ours (not a phantom), which is essential for redemption.
\n“…missum filium in similitudinem carnis peccati… carnea, quae peccatrici carni similis esset…”
\n(Tertullian, Adv. Marc. 5.14.1\u20132)<\/td>		<\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>1 Corinthians 10:1\u20135
\n(esp. “all drank the same spiritual drink; for they were drinking from a spiritual rock which followed them, and the rock was Christ”)\tClement cites Paul\u2019s teaching that not all who were under the cloud or ate the same spiritual food attained true knowledge, suggesting a spiritual presence of Christ in the wilderness. However, Clement does not say this was a physical presence.\t\u03c0\u1f71\u03bd\u03c4\u03b5\u03c2 \u1f51\u03c0\u1f78 \u03c4\u1f74\u03bd \u03bd\u03b5\u03c6\u1f73\u03bb\u03b7\u03bd \u1f26\u03c3\u03b1\u03bd… \u03ba\u03b1\u1f76 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03bf\u1fe6 \u03b2\u03c1\u1f7d\u03bc\u03b1\u03c4\u03bf\u03c2… \u03ba\u03b1\u1f76 \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u03bf\u1fe6 \u03c0\u03bf\u03c4\u1f75\u03bc\u03b1\u03c4\u03bf\u03c2 \u03bc\u03b5\u03c4\u1f73\u03bb\u03b1\u03b2\u03bf\u03bd\t(Clement of Alexandria Stromateis 7.16.104.3); 1 Cor. 10:4\t\u201cPetra autem fuit Christus.\u201d Tertullian affirms, \u201cThe rock was Christ\u201d in the wilderness (not stated as physical, but as typology), and attacks Marcion for denying the connection.\t\u201cpetra illa Christus fuit\u201d\t(Tertullian Adversus Marcionem V.7.12)<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>1 Cor. 15:21\u201322; Gen. 3:19\tTertullian stresses the resurrection is bodily, \u201cfor as by man came death, by man came also the resurrection of the dead,\u201d making Christ a \u201cman\u201d in Adamic parallelism.\t\u201cper hominem resurrectio \u2026 in Christo corpore vivificemur\u201d (Tertullian Adversus Marcionem V.9.5)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>1 Cor. 15:45\u201347\tTertullian: \u201cThe first man Adam was made a living soul; the last Adam a quickening spirit.\u201d Christ is called \u201cnovissimus Adam\u201d\u2014emphasizes Jesus as \u201cman.\u201d\t\u201cprimus homo Adam \u2026 novissimus Adam\u201d\t(Tertullian, Adversus Marcionem V.10.7\u20138)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>1 Cor. 15:47\t\u201cThe second man is the Lord from heaven.\u201d Tertullian points out the parallel: Adam (first man, earthly), Christ (second man, heavenly)\u2014affirming Christ is \u201cman.\u201d\t\u201csecundus dominus de caelo\u201d (Tertullian Adversus Marcionem V.10.9)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>1 Cor. 15:49\t\u201cAs we have borne the image of the earthly, we shall also bear the image of the heavenly.\u201d Tertullian says this refers to living as the heavenly man\u2014Christ as \u201cman.\u201d\t\u201cimaginem caelestis\u201d\t(Tertullian Adversus Marcionem V.10.10\u201311)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>1 Cor. 15:50\t\u201cFlesh and blood cannot inherit the kingdom of God.\u201d Tertullian insists this refers to works of the flesh, not denial of bodily resurrection; he is defending Christ\u2019s real body as \u201cman.\u201d\t\u201ccaro et sanguis regnum dei non possidebunt\u201d (Tertullian Adversus Marcionem V.10.11)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Ephesians 2:15<\/td>Ephesians 2:15 (“to create in himself one new man”)
\nChrist is truly a new man, not a phantom.
\n“vere novum, vere et hominem, non phantasma, novum autem et nove natum ex virgine dei spiritu”
\n(Tertullian, Adv. Marc. 5.17.15)<\/td>		<\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Ephesians 4:24 (\u201cput on the new man\u201d)\tThe true wisdom is imparted through the Son; believers are to \u201cput on the new man\u201d created in righteousness and truth.\t\u1f10\u03bd\u03b4\u1f7b\u03c3\u03b1\u03c3\u03b8\u03b1\u03b9 \u03c4\u1f78\u03bd \u03ba\u03b1\u03b9\u03bd\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd\t(Clement of Alexandria, Stromateis 1.18.90)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Ephesians 5:32 (Marriage\/Church)\tChrist is called the \u201cperfect Adam\u201d (novissimus Adam), and his marriage to the Church as a single bride is an image of monogamy. Tertullian does NOT claim Christ was present in OT scenes as a man.\tnovissimus Adam, id est Christus… unam habens ecclesiam sponsam secundum figuram, quam apostolus… interpretatur, in Christum et ecclesiam\t(Tertullian De Monogamia 6.7)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Colossians 1:22 (“reconciled in his body of flesh by his death”)
\nChrist reconciles in his body of flesh\u2014i.e., real, physical humanity.
\n“in corpore eius per mortem; utique in eo corpore, in quo mori potuit per carnem”
\n(Tertullian, Adv. Marc. 5.19.6)<\/td>		<\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Philippians 2:7<\/td>Philippians 2:7 (“made in the likeness of men”)
\nChrist was truly man, not a phantom\u2014his “form of a servant” means real humanity.
\n“in similitudine hominis, non in homine, et figura inventus homo, non substantia, id est non carne… Nam et inventum ratione posuit, id est certissime hominem.”
\n(Tertullian Adv. Marc. 5.20.3\u20135)<\/td>		<\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Phil 3:20-21\tChrist will \u201ctransform our lowly body to be like his glorious body\u201d\u2014Christ as man in heaven, in the flesh.\tcorpus nostrae humilitatis conformale corpori gloriae suae\t(Tertullian De resurrectione carnis XLVII.15, L.3, LI.1)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n
<\/td><\/td><\/td><\/td><\/td><\/td>Hebrews 11:26 \u201cMoses considered the reproach of Christ greater riches than Egypt\u201d Moses is said to esteem the reproach of Christ greater than the treasures of Egypt, connecting Christ to the Moses narrative.\t\u03c4\u1f78\u03bd \u1f40\u03bd\u03b5\u03b9\u03b4\u03b9\u03c3\u03bc\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03a7\u03c1\u03b9\u03c3\u03c4\u03bf\u1fe6 (Clement of Alexandria Stromateis 4.16.103)<\/td><\/td><\/td><\/td><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-42","page","type-page","status-publish","hentry"],"yoast_head":"\n- manreligion.org<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" 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