banner



Home  ›  Aside From The Serpent, What Is The Only Other Animal That Speaks In The Bible?

Aside From The Serpent, What Is The Only Other Animal That Speaks In The Bible?

Written By Monday, June 13, 2022 Add Comment Edit

Serpents in the Bible

"Great dragon" redirects here. Not to be confused with Velikiy Drakon.

Serpents (Hebrew: נָחָשׁ nāḥāš) are referred to in both the Hebrew Bible and the New Testament. The symbol of a serpent or snake played of import roles in religious and cultural life of ancient Egypt, Canaan, Mesopotamia and Hellenic republic. The snake was a symbol of evil ability and chaos from the underworld besides as a symbol of fertility, life and healing.[1]

Nāḥāš (נחש‎), Hebrew for "snake", is likewise associated with divination, including the verb form meaning "to practice divination or fortune-telling". Nāḥāš occurs in the Torah to identify the serpent in the Garden of Eden. Throughout the Hebrew Bible, it is also used in conjunction with seraph to describe cruel serpents in the wilderness. The tannin, a dragon monster, also occurs throughout the Hebrew Bible. In the Book of Exodus, the staves of Moses and Aaron are turned into serpents, a nāḥāš for Moses, a tannin for Aaron. In the New Attestation, the Volume of Revelation makes use of ancient serpent and the Dragon several times to identify Satan or the devil (Rev 12:ix; 20:two). The serpent is nigh ofttimes identified with the hubristic Satan, and sometimes with Lilith.

The story of the Garden of Eden and the fall of human represents a tradition among the Abrahamic religions, with a presentation more or less symbolic of sure moral and religious truths.[two]

Serpents in Mesopotamian mythology [edit]

In 1 of the oldest stories ever written, the Epic of Gilgamesh, Gilgamesh loses the ability of immortality, stolen by a snake.[3] The serpent was a widespread figure in the mythology of the Ancient Near E. Ouroboros is an aboriginal symbol of a snake eating its ain tail that represents the perpetual cyclic renewal of life,[4] the eternal return, and the cycle of life, death and rebirth, leading to immortality.

Archaeologists have uncovered ophidian cult objects in Statuary Age strata at several pre-Israelite cities in Canaan: 2 at Tel Megiddo,[5] one at Gezer,[6] 1 in the sanctum sanctorum of the Surface area H temple at Hazor,[7] and 2 at Shechem.[8] In the surrounding region, a belatedly Bronze Age Hittite shrine in northern Syria contained a bronze statue of a god holding a snake in 1 hand and a staff in the other.[9] In sixth-century Babylon, a pair of statuary serpents flanked each of the four doorways of the temple of Esagila.[x] At the Babylonian New Year festival, the priest was to commission from a woodworker, a metalworker and a goldsmith 2 images one of which "shall concur in its left hand a ophidian of cedar, raising its correct [hand] to the god Nabu".[11] At the tell of Tepe Gawra, at to the lowest degree seventeen Early Bronze Historic period Assyrian bronze serpents were recovered.[12] The Sumerian fertility god Ningizzida was sometimes depicted as a serpent with a homo head, eventually becoming a god of healing and magic.

Hebrew Bible [edit]

Adam, Eve, and the (female person) ophidian at the archway to Notre Matriarch Cathedral in Paris, France. The portrayal of the image of the serpent as a mirror of Eve was common in earlier iconography as a upshot of the identification of women as the source of human original sin.

In the Hebrew Bible, the Book of Genesis refers to a serpent who triggered the expulsion of Adam and Eve from the Garden in Eden (Gen iii:i–20). Serpent is also used to describe sea monsters. Examples of these identifications are in the Book of Isaiah where a reference is made to a serpent-like dragon named Leviathan (Isaiah 27:1), and in the Book of Amos where a snake resides at the bottom of the bounding main (Amos 9:3).

Serpent figuratively describes biblical places such every bit Egypt (Jer 46:22), and the city of Dan (Gen 49:17). The prophet Jeremiah besides compares the Rex of Babylon to a serpent (Jer 51:34).

Eden [edit]

The Hebrew discussion נָחָשׁ (Nachash) is used to identify the serpent that appears in Genesis 3:one, in the Garden of Eden. In Genesis the ophidian is portrayed equally a deceptive animate being or trickster, who promotes every bit adept what God had forbidden and shows particular cunning in its deception. (cf. Gen. 3:4–5 and 3:22) The serpent has the ability to speak and to reason: "Now the serpent was more subtle (also translated as "cunning") than any brute of the field which the Lord God had made".[13] There is no indication in the Book of Genesis that the serpent was a deity in its own right, although it is one of only two cases of animals that talk in the Torah (Balaam's donkey beingness the other).

God placed Adam in the Garden to tend it and warned Adam non to eat the fruit of the Tree of Knowledge of Good and Evil, "for in the day that thou eatest thereof thou shalt surely dice."[14] The serpent tempts Eve to eat of the tree, but Eve tells the serpent what God had said.[15] The ophidian replies that she would not surely die (Genesis three:4) and that if she eats the fruit of the tree "then your eyes shall be opened, and ye shall be every bit gods, knowing good and evil." (Genesis 3:five) Eve ate the fruit, and gave some to Adam who likewise ate. God, who was walking in the Garden, learns of their transgression. To preclude Adam and Eve from eating the fruit of the Tree of Life and living forever, they are banished from the garden upon which God posts an celestial baby-sit. The snake is punished for its role in the fall, being cursed by God to crawl on its belly and eat dust.

There is a fence about whether the serpent in Eden should exist viewed figuratively or as a literal animal. According to one midrashic interpretation in Rabbinic literature, the serpent represents sexual desire;[16] another estimation is that the snake is the yetzer hara. Mod Rabbinic ideas include interpreting the story as a psychological allegory where Adam represents reasoning faculties, Eve the emotional faculties, and the serpent the hedonic sexual/concrete faculties.[17] Voltaire, drawing on Socinian influences, wrote: "It was so decidedly a real serpent, that all its species, which had before walked on their anxiety, were condemned to crawl on their bellies. No serpent, no animal of any kind, is called Satan, or Belzebub, or Devil, in the Pentateuch."[18]

20th-century scholars such as W. O. E. Oesterley (1921) were cognizant of the differences between the role of the Edenic serpent in the Hebrew Bible and its connections with the "ancient serpent" in the New Testament.[xix] Modernistic historiographers of Satan such equally Henry Ansgar Kelly (2006) and Wray and Mobley (2007) speak of the "evolution of Satan",[20] or "development of Satan".[21]

According to Gerhard von Rad, Old Testament scholar, Lutheran theologian and University of Heidelberg professor, who applied form criticism as a supplement to the documentary hypothesis of the Hebrew Bible, the snake in the Eden's narrative was more an expedient to represent the impulse to temptation of mankind (that is, disobeying God's constabulary) rather than an evil spirit or the personification of the Devil, as the later on Christian literature erroneously depicted it; moreover, von Rad himself states that the snake is neither a supernatural being nor a demon, just one of the wild animals created by God (Genesis 3:1), and the only matter that differentiates information technology from the others in Eden is the ability to speak:

The serpent which at present enters the narrative is marked as i of God's created animals (ch. two.19). In the narrator'southward heed, therefore, it is not the symbol of a "demonic" power and certainly not of Satan. What distinguishes it a piddling from the residuum of the animals is exclusively his greater cleverness. [...] The mention of the serpent here is almost incidental; at any rate, in the "temptation" past it the business organisation is with a completely unmythical process, presented in such a way because the narrator is obviously anxious to shift the responsibility equally little as possible from man. It is a question only of man and his guilt; therefore the narrator has carefully guarded against objectifying evil in any mode, and therefore he has personified it every bit trivial every bit possible as a power coming from without. That he transferred the impulse to temptation outside man was about more a necessity for the story than an attempt at making evil something existing outside man. [...] In the history of religions the serpent indeed is the sinister, strange brute par excellence [...], and 1 can also presume that long earlier, a myth was once at the basis of our narrative. But as it lies now before us, transparent and lucid, it is anything but a myth.

Moses and Aaron [edit]

When God had revealed himself to the prophet Moses in Exodus 3:4–22, Moses recognized that the call of God was for him to lead the people of Israel out of slavery, just anticipated that people would deny or doubt his calling. In Exodus 4:i–5, Moses asked God how to respond to such doubt, and God asked him to cast the rod which he carried (possibly a shepherd's cheat) [22] onto the ground, whereupon information technology became a serpent (a nachash). Moses fled from it, but God encouraged him to come back and take it by the tail, and information technology became a rod again.

Later in the Volume of Exodus (Exodus 7), the staffs of Moses and Aaron were turned into serpents, a nachash for Moses, a tanniyn for Aaron.

Fiery serpents [edit]

"Fiery ophidian" (Hebrew: שָׂרָף‎ sārāf; "burning") occurs in the Torah to describe a species of vicious snakes whose venom burns upon contact. According to Wilhelm Gesenius, saraph corresponds to the Sanskrit Sarpa (Jawl aqra), serpent; sarpin, reptile (from the root srip, serpere).[23] These "burning serpents"(YLT) infested the great and terrible place of the desert wilderness (Num.21:4-9; Deut.8:xv). The Hebrew word for "poisonous" literally means "peppery", "flaming" or "called-for", as the burning sensation of a snake seize with teeth on human skin, a metaphor for the peppery anger of God (Numbers 11:1).[24]

The Book of Isaiah expounds on the description of these fiery serpents as "flying saraphs"(YLT), or "flying dragons",[23] in the country of problem and anguish (Isaiah xxx:6). Isaiah indicates that these saraphs are comparable to vipers,(YLT) worse than ordinary serpents (Isaiah xiv:29).[25] The prophet Isaiah too sees a vision of seraphim in the Temple itself: but these are divine agents, with wings and human faces, and are probably non to be interpreted as serpent-like and so much every bit "flame-similar".[26]

Serpent of bronze [edit]

In the Volume of Numbers, while Moses was in the wilderness, he mounted a serpent of bronze on a pole that functioned equally a cure against the bite of the "seraphim", the "burning ones" (Numbers 21:4–9). The phrase in Numbers 21:9, "a serpent of statuary," is a wordplay as "serpent" (nehash) and "bronze" (nehoshet) are closely related in Hebrew, nehash nehoshet.[1]

Mainstream scholars suggest that the image of the peppery serpent served to role like that of a magical amulet. Magic amulets or charms were used in the aboriginal Near East[27] to practice a healing ritual known as sympathetic magic in an attempt to ward off, heal or reduce the bear upon of illness and poisons.[ane] Copper and bronze serpent figures have been recovered, showing that the do was widespread.[27] A Christian interpretation would be that the bronze serpent served every bit a symbol for each individual Israelite to take their confession of sin and the need for God's deliverance to heart. Confession of sin and forgiveness was both a community and an individual responsibility. The plague of serpents remained an ongoing threat to the community and the raised bronze serpent was an ongoing reminder to each private for the need to turn to the healing power of God.[1] It has also been proposed that the bronze serpent was a type of intermediary between God and the people[27] that served as a test of obedience, in the form of free judgment,[28] standing between the dead who were not willing to await to God'due south called instrument of healing, and the living who were willing and were healed.[29] Thus, this instrument bore witness to the sovereign ability of Yahweh even over the unsafe and sinister character of the desert.[28]

In two Kings eighteen:iv, a statuary serpent, alleged to be the one Moses made, was kept in Jerusalem'due south Temple[i] sanctuary.[25] The Israelites began to worship the object every bit an idol or image of God, past offering sacrifices and burning incense to it, until Hezekiah was made King. Hezekiah referred to it as Nehushtan [thirty] and had torn it downwards. Scholars have debated the nature of the relationship betwixt the Mosaic bronze serpent and Hezekiah's Nehushtan, just traditions happen to link the two.[1]

New Attestation [edit]

Gospels [edit]

In the Gospel of Matthew, John the Baptist calls the Pharisees and Saducees, who were visiting him, a "brood of vipers" (Matthew 3:7). Jesus also uses this imagery, observing: "Ye serpents, ye generation of vipers, how tin can ye escape the damnation of hell?" (Matthew 23:33). Alternatively, Jesus also presents the snake with a less negative connotation when sending out the Twelve Apostles. Jesus exhorted them, "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves" (Matthew x:16). Wilhelm Gesenius notes that even amid the ancient Hebrews, the snake was a symbol of wisdom.[31]

In the Gospel of John, Jesus made mention of the Mosaic serpent when he foretold his crucifixion to a Jewish instructor.[29] Jesus compared the deed of raising upward the Mosaic serpent on a pole, with the raising upwards of the Son of Man on a cross (John iii:14–xv).[32]

Temptation of Christ [edit]

In the temptation of Christ, the Devil cites Psalm 91:11–12, "for it is written, He shall give his angels charge apropos thee: and in [their] hands they shall bear thee up, lest at any time m nuance thy foot confronting a stone."[34] He cuts off before poesy 13, "M shalt tread upon the lion and adder: the young panthera leo and the dragon (tanniyn)[35] shalt thou bruise under feet."[36] [37]

The serpent in Psalm 91:13 is identified as Satan past Christians:[38] "super aspidem et basiliscum calcabis conculcabis leonem et draconem" in the Latin Vulgate, literally "The asp and the basilisk you will trample nether human foot; you will tread on the lion and the dragon". This passage is normally interpreted by Christians every bit a reference to Christ defeating and triumphing over Satan. The passage led to the Late Antique and Early Medieval iconography of Christ treading on the beasts, in which two beasts are oft shown, usually the lion and serpent or dragon, and sometimes four, which are ordinarily the lion, dragon, asp (snake) and basilisk (which was depicted with varying characteristics) of the Vulgate. All represented the devil, as explained by Cassiodorus and Bede in their commentaries on Psalm 91.[39] The serpent is frequently shown curled circular the foot of the cantankerous in depictions of the crucifixion of Jesus from Carolingian fine art until about the 13th century; often it is shown as dead. The crucifixion was regarded as the fulfillment of God'south curse on the serpent in Genesis three:15. Sometimes it is pierced by the cantankerous and in one ivory is biting Christ's heel, every bit in the curse.[40]

Ancient serpent [edit]

Serpent (Greek: ὄφις ;[41] Trans: Ophis, /ˈo.fis/; "snake", "ophidian") occurs in the Book of Revelation as the "ancient serpent"[42] or "onetime snake"(YLT) used to describe "the dragon",[20:ii] Satan[43] the Antagonist,(YLT) who is the devil.[12:9, 20:2] This serpent is depicted as a red seven-headed dragon having ten horns, each housed with a diadem. The serpent battles Michael the Archangel in a War in Heaven which results in this devil being bandage out to the world. While on earth, he pursues the Woman of the Apocalypse. Unable to obtain her, he wages war with the rest of her seed (Revelation 12:1-eighteen). He who has the fundamental to the abyss and a swell chain over his hand, binds the ophidian for a thousand years. The serpent is then cast into the abyss and sealed within until he is released (Revelation twenty:one-3).

In Christian tradition, the "aboriginal serpent" is commonly identified with the Genesis snake and as Satan. This identification redefined the Hebrew Bible'south concept of Satan ("the Adversary", a member of the Heavenly Court acting on behalf of God to test Job'southward organized religion), so that Satan/Serpent became a office of a divine plan stretching from Creation to Christ and the Second Coming.[44]

Religious views [edit]

Biblical apocrypha and deuterocanonical books [edit]

The first deuterocanonical source to connect the serpent with the devil may be Wisdom of Solomon.[45] The subject is more than developed in the pseudepigraphal-apocryphal Apocalypse of Moses (Vita Adae et Evae) where the devil works with the snake.[46]

Christianity [edit]

In Christianity, a connection between the Serpent and Satan is created, and Genesis 3:14-15 where God curses the serpent, is seen in that calorie-free: "And the LORD God said unto the serpent, Considering thou hast done this, chiliad fine art cursed above all cattle, and in a higher place every beast of the field; upon thy belly shalt m go, and dust shalt chiliad consume all the days of thy life / And I will put enmity betwixt thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel" (KJV).

Following the imagery of chapter 12 of the Volume of Revelation, Bernard of Clairvaux had called Mary the "conquistador of dragons", and she was long to exist shown crushing a snake underfoot, also a reference to her title equally the "New Eve".[47]

Gnosticism [edit]

In Gnosticism, the biblical serpent in the Garden of Eden was praised and thanked for bringing knowledge (gnosis) to Adam and Eve and thereby freeing them from the malevolent Demiurge's control.[48] Gnostic Christian doctrines rely on a dualistic cosmology that implies the eternal conflict betwixt good and evil, and a conception of the serpent as the liberating savior and bestower of knowledge to humankind opposed to the Demiurge or creator god, identified with the Hebrew God of the Old Testament.[48] [49] Gnostic Christians considered the Hebrew God of the Old Testament as the evil, false god and creator of the material universe, and the Unknown God of the Gospel, the father of Jesus Christ and creator of the spiritual world, as the true, good God.[48] [49] They were regarded as heretics by the proto-orthodox Early on Church Fathers.[48] [49] [50]

See also [edit]

  • Aaron'south rod
  • Caduceus–Staff of Mercury and staff of Hermes
  • Caduceus as a symbol of medicine
  • Church of God with Signs Following
  • Ethnoherpetology
  • Lucifer
  • Naassenes
  • Nāga
  • Narayana
  • Ningishzida
  • Ophites
  • Protoevangelium
  • Rod of Asclepius
  • Snake seed
  • Serpent worship
  • Staff of Moses

Footnotes [edit]

  1. ^ a b c d eastward f Olson 1996, p. 136
  2. ^ "Adam". Catholic Encyclopedia . Retrieved 2016-04-12 – via newadvent.org.
  3. ^ "Storytelling, the Meaning of Life, and The Epic of Gilgamesh". eawc.evansville.edu. Archived from the original on 2011-11-30. Retrieved 2017-eleven-27 .
  4. ^ Gerard Michon. "Meanings of Mathematical Symbols and Scientific Icons". Numericana . Retrieved 2017-11-27 .
  5. ^ Gordon Loud, Megiddo II: Plates plate 240: 1, 4, from Stratum X (dated by Loud 1650–1550 BC) and Statum VIIB (dated 1250–1150 BC), noted by Karen Randolph Joines, "The Bronze Serpent in the Israelite Cult" Periodical of Biblical Literature 87.3 (September 1968:245-256) p. 245 note two.
  6. ^ R.A.South. Macalister, Gezer II, p. 399, fig. 488, noted by Joiner 1968:245 note 3, from the loftier place expanse, dated Late Bronze Age.
  7. ^ Yigael Yadin et al. Hazor III-IV: Plates, pl. 339, 5, six, dated Late Bronze Age Two (Yadiin to Joiner, in Joiner 1968:245 note 4).
  8. ^ Callaway and Toombs to Joiner (Joiner 1968:246 note v).
  9. ^ Maurice Viera, Hittite Art (London, 1955) fig. 114.
  10. ^ Leonard W. King, A History of Babylon, p. 72.
  11. ^ Pritchard ANET, 331, noted in Joines 1968:246 and note 8.
  12. ^ E.A. Speiser, Excavations at Tepe Gawra: I. Levels I-VIII, p. 114ff., noted in Joines 1968:246 and note 9.
  13. ^ (Genesis 3:1
  14. ^ Genesis two:17 HETemplate:Bibleverse with invalid book
  15. ^ (Genesis 3:iii
  16. ^ Barton, Then "Midrash Rabba to Genesis", sec 20, p.93
  17. ^ Hakira, Vol. 5: Reclaiming the Self: Adam's Sin and the Human Psyche By Menachem Krakowski
  18. ^ Gorton & Voltaire 1824, p. 22
  19. ^ Oesterley Immortality and the Unseen World: a study in Old Testament religion (1921) "... moreover, not only an accuser simply 1 who tempts to evil. With the further development of Satan every bit the curvation-fiend and head of the powers of darkness we are not concerned hither, as this is outside the scope of the Old Attestation."
  20. ^ "The thought of Zoroastrian influence on the evolution of Satan is in express favor among scholars today, not least because the satan figure is always subordinate to God in Hebrew and Christian representations, and Angra Mainyu ..."-Kelly, Henry Ansgar (2006). Satan : a biography (1st ed.). Cambridge: Cambridge University Press. p. 360. ISBN978-0-521-84339-3.
  21. ^ Mobley, T.J. Wray, Gregory (2005). The nascency of Satan : tracing the devil'southward biblical roots. New York: Palgrave Macmillan. ISBN978-1-4039-6933-0.
  22. ^ Keil and Delitzsch, OT Commentary on Exodus four http://biblehub.com/commentaries/kad/exodus/4.htm accessed 2015-ten-09.
  23. ^ a b Gesenius, Wilhelm & Samuel Prideaux Tregelles (1893). Genenius'south Hebrew and Chaldee lexicon to the Old Testament Scriptures. J. Wiley & Sons. p. dccxcv.
  24. ^ Olson 1996, p. 135
  25. ^ a b Noth 1968, p. 156
  26. ^ Hendel 1999, pp. 746–7
  27. ^ a b c Thomas Nelson 2008, p. 172
  28. ^ a b Noth 1968, p. 157
  29. ^ a b Olson 1996, p. 137
  30. ^ Joines, Karen Randolph (1968). The Statuary Serpent in the Israelite Cult The Bronze Serpent in the Israelite Cult. JOBL, 87. p. 245, note i.
  31. ^ Gesenius, Wilhelm & Samuel Prideaux Tregelles (1893). Genenius's Hebrew and Chaldee lexicon to the One-time Testament Scriptures. J. Wiley & Sons. p. dccxcvi.
  32. ^ C. H. Spurgeon, "The Mysteries of the Brazen Serpent" Archived 2013-02-12 at the Wayback Automobile, 1857
  33. ^ The basilisk and the weasel by Wenceslas Hollar
  34. ^ Matthew 4:6)
  35. ^ Strong's Concordance: H8577
  36. ^ (Psalm 91:13 KJV)
  37. ^ Whittaker, H.A. Studies in the Gospels "Matthew four" Biblia, Cannock 1996
  38. ^ Psalm 91 in the Hebrew/Protestant numbering, 90 in the Greek/Catholic liturgical sequence - see Psalms#Numbering
  39. ^ Hilmo, Maidie. Medieval images, icons, and illustrated English language literary texts: from Ruthwell Cantankerous to the Ellesmere Chaucer, Ashgate Publishing, Ltd., 2004, p. 37, ISBN 0-7546-3178-8, ISBN 978-0-7546-3178-i, google books
  40. ^ Schiller, I, pp. 112–113, and many figures listed there. Encounter likewise Index.
  41. ^ Strong'southward Concordance: G3789
  42. ^ From the Greek: ἀρχαῖος, archaios (/arˈxɛ.os/) - Strong'due south Concordance Number G744
  43. ^ Σατανᾶς, Satanas, (/sa.taˈnas/) - of Aramaic origin corresponding to Σατάν (G4566) - Strong's Concordance Number G4567
  44. ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
  45. ^ Alfred von Rohr Sauer, Concordia Theological Monthly 43 (1972): "The Wisdom of Solomon deserves to exist remembered for the fact that it is the outset tradition to identify the serpent of Genesis 3 with the devil: 'Through the devil's envy decease entered the world' (ii:24)".
  46. ^ The Old Attestation Pseudepigrapha: Expansions of the "One-time ... James H. Charlesworth - 1985 "He seeks to destroy men'south souls (Vita 17:i) by disguising himself as an angel of light (Vita 9:ane, iii; 12:1; ApMos 17:1) to put into men "his evil toxicant, which is his covetousness" (epithymia, ..."
  47. ^ Schiller, Gertrud, Iconography of Christian Art, Vol. I, p. 108 & fig. 280, 1971 (English trans. from German), Lund Humphries, London, ISBN 0-85331-270-2
  48. ^ a b c d Kvam, Kristen Eastward.; Schearing, Linda South.; Ziegler, Valarie H., eds. (1999). "Early on Christian Interpretations (50–450 CE)". Eve and Adam: Jewish, Christian, and Muslim Readings on Genesis and Gender. Bloomington, Indiana: Indiana University Printing. pp. 108–155. ISBN9780253212719. JSTOR j.ctt2050vqm.viii.
  49. ^ a b c Ehrman, Bart D. (2005) [2003]. "Christians "In The Know": The Worlds of Early Christian Gnosticism". Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford: Oxford University Press. pp. 113–134. ISBN978-0-nineteen-518249-one. LCCN 2003053097. S2CID 152458823.
  50. ^ Brakke, David (2010). The Gnostics: Myth, Ritual, and Diversity in Early on Christianity. Cambridge, Massachusetts: Harvard Academy Press. pp. eighteen–51. ISBN9780674066038. JSTOR j.ctvjnrvhh.6. S2CID 169308502.

References [edit]

  • Hendel, Ronald Due south. (1999). "Serpent". In Van der Toorn, Karel; Becking, Bob; Van der Horst, Pieter West. (eds.). Dictionary of Deities and Demons in the Bible (2nd ed.). Leiden: Brill Publishers. pp. 744–747. ISBN90-04-11119-0.
  • Gorton, John K; Voltaire (1824). A philosophical lexicon, from the French of M. De Voltaire. Vol. iv. London: C. H. Reynell. p. 22.
  • Thomas Nelson (2008). The chronological study Bible : New King James version. Nashville, Tenn.: Thomas Nelson. p. 172. ISBN978-0-7180-2068-2.
  • Noth, Martin (1968). Numbers: A Commentary. Vol. 7. Westminster John Knox Printing. pp. 155–viii. ISBN978-0-664-22320-5.
  • Olson, Dennis T. (1996). Numbers. Louisville: Westminster John Knox Press. pp. 135–8. ISBN978-0-8042-3104-half dozen.

External links [edit]

  • Media related to Snakes in the Bible at Wikimedia Eatables
  • Bible and snake dreams.
  • Ophidian dreams and their estimation.

Source: https://en.wikipedia.org/wiki/Serpents_in_the_Bible

Posted by: guerrabetion.blogspot.com

0 Response to "Aside From The Serpent, What Is The Only Other Animal That Speaks In The Bible?"

Post a Comment

Subscribe to: Post Comments (Atom)

Iklan Atas Artikel

Iklan Tengah Artikel 1

Iklan Tengah Artikel 2

Iklan Bawah Artikel