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The name "Jesus" is not mentioned in the account. Epiphanius's account differs from that of Pseudo-Tertullian only in a few places. According to the former, the Ophites did not actually prefer the snake to Christ, but thought them identical (Pan. 37.1.2; 2.6; 6.5-6; 8.1). [2]
Jesus compared the act of raising up the Mosaic serpent on a pole, with the raising up of the Son of Man on a cross (John 3:14–15). [ 33 ] Ivory of Christ treading on the beasts from Genoels-Elderen , with four beasts; the basilisk was sometimes depicted as a bird with a long smooth tail.
It has been suggested that the Hebrew name Eve (חַוָּה) also bears resemblance [9] to an Aramaic word for "snake" (Old Aramaic language חוה; Aramaic חִוְיָא). The origin for this etymological hypothesis is the rabbinic pun present in Genesis Rabbah 20:11, utilizing the similarity between Heb. Ḥawwāh and Aram. ḥiwyāʾ.
It does not directly quote the Book of Genesis, [120] but it mimics the writing style of the Septuagint. [121] Hypostasis is an exegesis which adds new context to the original story. It explains the darkness in Genesis 1:2 as a shadow cast by the creation in Genesis 1:1. [122]
Inasmuch as the serpent in the Talmud stands for such evils as talebearing and defamation of character (Genesis 3:4–5), the Midrash finds in the plague of the fiery serpents a punishment for sins of the evil tongue (Numbers 21:5). God said: "Let the serpent who was the first to offend by 'evil tongue' inflict punishment on those who were ...
However, the name of the gazelle is scarcely, if at all, to be found in the Bible; in its stead we read roe, hart, or deer. Like a few other names of graceful and timid animals, the word gazelle has always been in the East a term of endearment in love. It was also a woman's favourite name (1 Chronicles 8:9; 2 Kings 12:1; 2 Chronicles 24:1; Acts ...
In the Yucatec Maya language, the name is spelt Kʼukʼulkan (/kʼuː kʼuːlˈkän/) and in Tzotzil it is Kʼukʼul-chon (/kʼuːˈkʼuːl tʃʰon/). [4] The Yucatec form of the name is formed from the word kuk "feather" with the adjectival suffix -ul, giving kukul "feathered", [5] combined with kan "snake" (Tzotzil chon), [6] giving a literal meaning of "feathered snake".
This is the Logos through whose streams rolling downward forms had descended from above, and generations of mortal men had taken place; but now Jesus, like his Old Testament namesake, rolls the stream upwards, and then takes place a generation not of men, but of gods, for to this name the new-born seed may lay claim (Psalms 82:6). But if they ...