483:
to all bodies composed of the four elements (formed matter). The phrase "Let the earth put forth vegetation, plants yielding seed, and fruit trees bearing fruit in which is their seed, each according to its kind, upon the earth." Philo commented on the abundance of seeds, fruit, and more in as food for animals and as the initiation of a process that led to the creation of more and similar fruits. Plant seeds contain specific principles that periodically mature, such that God endows nature with a long duration. John
Chrysostom believed God was the one who primarily brought for plants that could be eaten per this verse, as opposed to the workings of the sun (which would be created on the following day) or the actions of farmers.
132:). Outside of this categorization, however, individuals in each school would not necessarily deny the validity of the alternative perspective. Despite the differences, consensus existed on a number of subjects among these interpreters, including in their belief in God's primacy as the Creator; the occurrence of creation through the act of the divine Word (Christ) and the Spirit; on the created and not eternal nature of the world, God's creation of both the spiritual and material realms (including the human body and soul); and the continuing providential care over the creation by God. The Church Fathers primarily focused on the first two chapters of
519:
closer analysis, even living forms which appear useless to humans might come to be found to be beneficial: all things were created with reason. The reference to the making of man in the image of God (Gen 1:27) was taken by
Augustine to have involved the endowment of humans with souls and intelligence. Mammals were made alongside humans in the sixth day due to their greater similarity to humans. The statement that each animal is created according to its kind, for Basil, signified the creation of a process of uninterrupted succession of each kind of organism through reproduction.
469:) that separated the upper and lower waters in the second day. Philo believed that the heaven was the first visible entity to be created. Basil saw the firmament as a firm substance separating the bottom air from the air above it, with the air above being of a lower density. The firmament also balances the evaporation and precipitation of water and served to separate different levels of atmospheric moisture enabling the existence of the correct climate needed for living things. For Eriugena, the second to sixth days represent the creation of the visible elements of the cosmos.
38:
452:, Basil's brother, agreed that the text is referring to water, light, the earth and stars. Ephrem thought the darkness was due to the presence of clouds which must have then been created on the first day. For Eriugena, the phraseology of the Earth being 'empty and void' and the phrase 'darkness upon the deep' are uses because the human intellect cannot fathom the primordial causes. In Gen 1:2, the Spirit hovering above the waters signified, according to Basil, that the
1838:
501:): he also offers in his commentary on this statement an accurate description of lunar and solar eclipses, and the differences between a lunar and solar year. Basil also confronted the issue of the existence of light before the fourth day, since the sun was only created then: this stemmed from the continuous movement of the light of God formed when God said "Let there be light".
100:, and so on. These treatises would become popular and often cover a wide variety of topics, including cosmology, science, theology, theological anthropology, and God's nature. The word can also sometimes denote more passing or incidental descriptions or discussions on the six days of creation, such as in the brief occurrences that appear in
448:). For Ephrem, this signifies that the formation of the elements post-dated the void. According to Theophilus, this passage demonstrates that the formless matter did not exist always but was created by God. The terms "darkness" and "deep" that then appear refer to an absence of light and/or an extreme depth of water that prevents seeing.
510:
insights in his commentary on the fifth day. Basil also thought that the common origins of members like fins and wings from the waters helped to explain the similarities in their movements. John of
Damascus saw birds as linking together the water, from whence they originated, the earth, where they live, and the air, where they fly.
370:, the six days do not constitute a reference to periods of time but instead reflect the necessity of expressing the chronological order of the order of creation using human numbers. Some readers who agreed with this mode of thought suggested various reasons as to why six was chosen as the number of days:
482:
contemplated both allegorical and literal readings, the former implicating a division of the cosmic elements, with the latter implicating a collection of water to be used for the prosperity of organic life. Eriugena thought that the dry land was a reference to essential form and the water a reference
456:
was already working on preparing the way for the creation of life. John
Chrysostom read the passage similarly. 'Let there be light' (Gen 1:3) was about the creation of intelligible light, and it was also a universal light that came before the sun, moon, and so on. Augustine, noting that the creation
496:
which tries to explain all things by the movement of such bodies. However, God's creation of vegetation before these light-giving bodies demonstrates God's dominion as opposed to any of these bodies. Basil agreed with and continued this line of argument. John of
Damascus believed that the moon took
227:
If sometimes on a bright night, whilst gazing with watchful eyes on the inexpressible beauty of the stars, you have thought of the
Creator of all things; if you have asked yourself who it is that has dotted the heaven with such flowers, and why visible things are even more useful than beautiful; if
61:
spanning
Genesis 1:1–2:3: corresponding to the creation of the light (day 1); the sky (day 2); the earth, seas, and vegetation (day 3); the sun and moon (day 4); animals of the air and sea (day 5); and land animals and humans (day 6). God then rests from his work on the seventh day of creation, the
477:
On the third day, Genesis says that the waters below the firmament were gathered in order that dry places appear. Philo understands this to have been a process that unmingled a more formless entity into the distinct elements of earth and water. Saltwater was gathered into one place and dew watered
518:
Basil commented that when the earth was commanded to bring forth living creatures, this importantly involved it being endowed with the ability to bring forth creatures in general. The succeeding statement that God saw the created creatures as "good" was taken by John
Chrysostom to mean that upon
509:
The creation of animals on the fifth day, for Philo, corresponded in some manner to their having five senses (sight, hearing, taste, smell, and touch). Basil emphasized that the fifth day was the first time that creatures with senses and thought were made. He also offered a bulk of zoological
422:
was about the creation of an invisible realm to benefit all beings that love God followed by the creation of a visible realm whereby human affairs could take place. Ambrose agreed that a spiritual realm already existed at the time that the physical one was created. By contrast,
1841:
69:
In a second sense, the
Genesis creation narrative inspired a didactic genre of Jewish and Christian literature known as the Hexaemeral literature. Literary treatments in this genre are called Hexaemeron. This literature was dedicated to the composition of commentaries,
255:
wrote some of the earliest extant hexaemeral literature. Ambrose's
Hexaemeron is heavily influenced by Basil's work of the same name. In contrast, Augustine wrote several works that serve as commentaries on the Genesis narrative, including the final section of
386:) believed that the entire creation was instantaneous, considered that the figure of six for the number of days was chosen because it was a perfect number that reflected the sum of its sixth (1), its third (2), and its half (3). Other allegorical or
74:, and treatises concerned with the exegesis of the biblical creation narrative through ancient and medieval times and with expounding the meaning of the six days as well as the origins of the world. The first Christian example of this genre was the
394:, the six days were a straightforward and literal historical reference. Various ideas were circulated as to why God would create over the course of six days instead of instantaneously: a common one hinged on the necessity of gradual creation.
431:
denied any allegorical element to Genesis 1:1, believing it referred to the actual substance of both heaven and Earth: the heavens and the Earth were created alike to the formation of the roof and then the foundation of the physical world.
349:. There is a cusp between Du Bartas, very influential in his time, and Milton: Milton's different approach marks the effective literary end of the genre. The approach continued in an important literary role until the seventeenth century.
418:, "In this beginning, that is, in Christ, God created heaven and earth." For Augustine, the statements reflect both a beginning in Christ and a temporal beginning. The statement in Genesis about the creation of the heaven and Earth for
228:
sometimes in the day you have studied the marvels of light, if you have raised yourself by visible things to the invisible being, then you are a well prepared auditor, and you can take your place in this august and blessed amphitheatre.
478:
the dry regions such that fruits and other foods for consumption could grow. Ambrose argued that because the sun would only be created on the fourth day, the drying out of water over land regions must have been done directly by God.
410:: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). For Origen, these statements together are not of a temporal beginning but instead about the creation of all things through the
111:
wrote many Hexaemeron and a diversity of opinions existed on a broad range of subjects. Two general modes of interpretation existed, corresponding to the literal form of interpretation, represented by the tradition of the
491:
In the fourth day, God creates the heavenly luminaries: the sun, moon, and stars. Philo sought to understand this in terms of the greater order, whereby the sun came after the plants: he found in this a refutation of
436:
likewise conceived of a box-like cosmos as being implied by the passage. Augustine thought that the 'heaven and Earth' signified the spiritual created order and unformed matter.
232:
It was widely influential, being translated into multiple languages and resulting in the composition of many other Hexaemeron among his own contemporaries, including his brother
223:, which spanned nine homilies. This text figures as the earliest extant Christian Hexaemeron, and the first one since that of Philo's. He opened his Hexaemeron as follows:
219:
delivered a lecture series over the course of three days during 378 AD on the Genesis creation narrative. Using the information he had prepared for this, he wrote his
208:. Though other such works from the Jewish tradition are thought to have existed from this era, none have survived or were known to later Christian exegetes.
1082:
St. Augustine on Genesis, translated with notes by Edmund Hill, O. P., New City Press, 2002. Technically, Augustine wrote three commentaries on Genesis:
440:
believed that the terms referred to archetypes and primordial causes. Next, Genesis states that the world was created "without form and void" or, in the
406:
opens with the statement that "In the beginning God created the heaven and the earth" (Gen 1:1). Many Christians linked this to the opening verse of the
346:
1679:
Romeny, Bas Ter Haar (2008). "Jacob of Edessa on Genesis: His Quotations of the Peshitta and his Revision of the Text". In Romeny, Bas Ter Haar (ed.).
1749:
Freibergs, Gunar. "The Medieval Latin Hexameron from Bede to Grosseteste," Ph.D. dissertation (unpublished), University of Southern California, 1981.
338:
1094:(begun c. 400, published 416). See Hill, pp. 13-15, 165 for more information on the dating of and relationship between these books.
341:
the late sixteenth and early seventeenth century saw ‘hexameral theatre’, and in particular the visionary holism represented by the
1332:
851:
283:
in the early sixth century, including one homily dedicated to each of the creation days. Later, the prolific Syriac theologian
1644:"Allegorical interpretation of the Pentateuch in Alexandria: inscribing Aristobulus and Philo in a wider literary context"
1877:
638:
204:, though he was not the founder of the genre: an earlier work in the genre that Philo had known of had been composed by
1632:
866:
497:
its light from the sun (a widely held view sometimes analogized to the Church taking its light from Christ, such as by
1831:
1744:
Augustinian hexameral exegesis in Anglo-Saxon England : Bede, Alcuin, AElfric and Old English biblical verse
324:
31:
1794:
Rudolph, Conrad, "In the Beginning: Theories and Images of Creation in Northern Europe in the Twelfth Century,"
856:
562:
220:
76:
1892:
1872:
651:
625:
288:
276:
93:
1302:
30:
This article is about the theological concept. For the collaborative composition by Liszt and others, see
660:
616:
453:
258:
120:), and another represented by an allegorical mode of interpretation, represented by the tradition of the
1600:
1581:
Gasper, Giles (2024). "On the Six Days of Creation: The Hexaemeral Tradition". In Goroncy, Jason (ed.).
1703:
Dellie, Eudoxie. "Bibliographie secondaire sélective sur les Hexaéméra et les thématiques rattachées,"
58:
1887:
1557:
811:
534:
205:
1708:
1532:
1882:
1592:
The Metaphysics of Light in the Hexaemeral Literature: From Philo of Alexandria to Gregory of Nyssa
781:
17:
1507:"INTENTIO MOYSI: Bede, Augustine, Eriugena and Plato in the Hexaemeron of Honorius Augstodunensis"
738:
695:
149:
1533:"The Presentation and Reception of Basil's Homiliae in hexaemeron in Gregory's In hexaemeron"
1308:
871:
433:
379:
264:
748:
838:
723:
437:
411:
367:
244:
121:
1362:
457:
of angels was not mentioned by Genesis, reads a reference to the creation of angels here.
8:
1867:
1862:
1669:
1506:
770:
547:
1768:
The Book of Genesis in Late Antiquity: Encounters Between Jewish and Christian Exegesis
1481:
1437:
861:
803:
711:
670:
604:
312:
252:
85:
1825:
1716:
Early Christian Readings of Genesis One: Patristic Exegesis and Literal Interpretation
1524:
Creation and Contemplation The Cosmology of the Qur'ān and Its Late Antique Background
1340:
1301:
57:), literally "six days," is used in one of two senses. In one sense, it refers to the
1628:
1429:
567:
542:
424:
419:
391:
216:
200:
113:
101:
81:
1688:
Tumara, Nebojsa (2024). "Creation in Syriac Christianity". In Goroncy, Jason (ed.).
1573:
1569:
1544:
1493:
1374:
578:
479:
449:
383:
233:
1456:
Science and creation in the Middle Ages. Henry of Langenstein (d. 1397) on Genesis
1671:
The Hexaemeral Literature: A Study of the Greek and Latin Commentaries on Genesis
734:
656:
643:
630:
428:
403:
284:
280:
272:
133:
117:
89:
1730:
The Days of Creation: A History of Christian Interpretation of Genesis 1:1–2:3–4
1473:
The Days of Creation: A History of Christian Interpretation of Genesis 1:1–2:3–4
827:
792:
407:
108:
1856:
1808:
1780:
Louth, Andrews. "The Six Days of Creation According to the Greek Fathers" in
1433:
1363:"Parenthetical verbs as elements of diatribe in John the Exarch's Hexaemeron"
759:
329:
308:
137:
50:
37:
1803:
The Common Expositor: An Account of the Commentaries on Genesis, 1527-1633,
316:
1723:
Beginnings: Ancient Christian Readings of the Biblical Creation Narratives
1548:
1378:
816:
334:
300:
97:
1661:
Understanding Genesis: Through Rabbinic Tradition and Modern Scholarship
1441:
1417:
1497:
441:
387:
493:
466:
371:
366:, an allegorical reader of the creation week in the tradition of the
129:
1643:
1625:
Jacob of Sarug's homilies on the six days of creation. The first day
84:, and many other works went on to be written from authors including
1847:
1813:
God's Presence: A Contemporary Recapitulation of Early Christianity
1537:
Zeitschrift für antikes Christentum/Journal of Ancient Christianity
1482:"Interpreting the Hexaemeron: Honorius Augustodunensis De Neocosmo"
1789:
Genesis and Cosmology: Basil and Origen on Genesis 1 and Cosmogony
1761:
Science and Religion, 400 BC-AD 1550: From Aristotle to Copernicus
589:
415:
248:
237:
63:
1142:
n, in Jeremy Robbins, Edwin Williamson, E. C. Riley (editors),
1064:
700:
498:
375:
125:
71:
608:
363:
195:
154:
1737:
Milton's Paradise with Reference to the Hexameral Background
1140:
Cervantes’ Night-Errantry: The Deliverance of the Imaginatio
989:
291:
in the first years of the eighth century as his final work.
687:
304:
1601:"The Concept Of The Cosmos According To Basil The Great's
1558:"The Patristic Understanding of the Six Days (Hexaemeron)"
1173:
1121:
1109:
1260:
1248:
1236:
1226:
1224:
1209:
1097:
1042:
1040:
977:
1185:
1161:
1025:
1149:
1013:
953:
906:
904:
1221:
1197:
1052:
1037:
965:
1397:
1598:
1272:
1070:
1001:
901:
390:readings were also proposed. For proponents of the
294:
1763:. Baltimore: Johns Hopkins University Press, 2004.
1754:T&T Clark Handbook of the Doctrine of Creation
1690:T&T Clark Handbook of the Doctrine of Creation
1583:T&T Clark Handbook of the Doctrine of Creation
1418:"A Commentary on the Hexaemeron by Henry of Ghent"
1385:
941:
889:
357:
1681:Jacob of Edessa and the Syriac Culture of His Day
929:
1854:
465:Genesis refers to the creation of the 'heaven' (
299:Many Hexaemeral works were composed during the
136:, as well as a few essential statements in the
1815:, Cambridge University Press, 2013, pp. 44–91.
554:
1805:The University of North Carolina Press, 1948.
1422:Recherches de théologie ancienne et médiévale
1773:Kuehn, C. and J. Baggarly, eds. and trans.
1622:
1103:
41:Representation of the six days of creation.
1777:Rome: Pontificio Istituto Orientale, 2007.
1775:Anastasius of Sinai: Hexaemeron (OCA 278).
1692:. Bloomsbury Publishing. pp. 164–175.
1585:. Bloomsbury Publishing. pp. 176–190.
1521:
1299:
1179:
1144:Cervantes: Essays in Memory of E. C. Riley
995:
983:
659:, (ca. 6–7th century), completed later by
527:
1084:On Genesis: A Refutation of the Manichees
677:
1766:Grypeou, Emmanouela and Helen Spurling.
1663:. The Jewish Theological Seminary Press.
1641:
1479:
1403:
1031:
315:(13th century). The genre extended into
36:
1832:The Hexaemeron by Anastasius of Sinaita
1667:
1555:
1530:
1415:
1303:"Works of St. Augustine of Hippo"
1278:
1266:
1254:
1242:
1215:
1203:
1191:
1155:
1007:
971:
374:, who alongside many others (including
170:, and this is to be distinguished from
14:
1855:
1687:
1678:
1599:Kochańczyk-Bonińska, Karolina (2016).
1589:
1580:
1504:
1391:
1360:
1230:
1127:
1115:
1058:
1046:
959:
935:
852:Allegorical interpretations of Genesis
1658:
1470:
1167:
1019:
947:
910:
895:
522:
1312:. New York: Robert Appleton Company.
924:Milton: A Study in Ideology and Form
1826:Hexaemeron.ro - How to read Genesis
596:, in Latin and the most influential
177:In Latinized writing, the spelling
166:refers to that which pertains to a
148:The word derives its name from the
24:
1697:
1562:Journal of Early Christian History
867:Framework interpretation (Genesis)
174:, that which occurs in six parts.
25:
1904:
1819:
1300:Herbermann, Charles, ed. (1913).
1088:De Genesi ad litteram Imperfectus
211:
140:(John 1:1–4; 1 Corinthians 8:6).
1836:
1784:, Oxford University Press, 2019.
1668:Robbins, Frank Egleston (1912).
1333:"Jacob of Serugh's "Hexaemeron""
633:, (ca. 5–6th century), in Syriac
295:Medieval and early modern period
1448:
1409:
1354:
1325:
1316:
1293:
1284:
1133:
1076:
352:
32:Hexameron (musical composition)
1674:. University of Chicago Press.
1574:10.1080/2222582X.2015.11877324
916:
857:Ancient near eastern cosmology
737:, (ca. 9th century), Preslav,
444:, "invisible and unfinished" (
13:
1:
877:
620:of Pseudo-Eustathius in Greek
194:The first extant witness was
1782:Reading Genesis after Darwin
1642:Matusova, Ekaterina (2010).
1454:Nicholas H. Steneck (1976),
882:
472:
271:The first Hexaemeron in the
143:
27:Genre of theological writing
7:
1846:public domain audiobook at
1718:, InterVarsity Press, 2018.
1648:The Studia Philonica Annual
1522:Decharneux, Julien (2023).
845:
661:George, Bishop of the Arabs
617:Commentary on the Hexameron
555:Fourth to seventh centuries
504:
486:
10:
1909:
1878:Genesis creation narrative
1683:. Brill. pp. 145–158.
1594:. Oxford University Press.
1531:DeMarco, David C. (2014).
1464:
513:
460:
446:aoratos kai akataskeuastos
397:
189:
184:
162:, meaning "day". The word
59:Genesis creation narrative
29:
1590:Katsos, Isidoros (2023).
1471:Brown, Andrew J. (2019).
812:Collationes in Hexaemeron
607:, 401–415, influenced by
535:Aristobulus of Alexandria
206:Aristobulus of Alexandria
53:: Ἡ Ἑξαήμερος Δημιουργία
1828:- Hieromonk Serafim Rose
1556:De Beer, Wynand (2015).
1480:Cizewski, Wanda (1985).
1071:Kochańczyk-Bonińska 2016
782:Honorius Augustodunensis
343:De la creación del mundo
55:Hē Hexaēmeros Dēmiourgia
1725:, Baker Academic, 2008.
1361:Dekker, Simeon (2021).
795:(ca. late 12th century)
528:Until the first century
922:Christopher Kendrick,
835:Lecturae super Genesim
696:Quaestiones in Genesim
678:Eighth century onwards
581:, the brother of Basil
230:
116:(one example being in
42:
1752:Goroncy, Jason (ed).
1735:Corcoran, Mary Irma.
1659:Sarna, Nahum (1966).
1549:10.1515/zac-2013-0017
1505:Crouse, R.D. (1978).
1337:www.peeters-leuven.be
1309:Catholic Encyclopedia
1092:De Genesi ad litteram
872:Six Ages of the World
601:De Genesi ad litteram
434:Theophilus of Antioch
380:Clement of Alexandria
358:Meaning of "six days"
265:De Genesi ad litteram
225:
158:, meaning "six", and
40:
1623:Mathews Jr. (2009).
1416:Smalley, B. (1953).
1379:10.13173/WS.66.2.238
839:Henry of Langenstein
724:John Scotus Eriugena
438:John Scotus Eriugena
414:. In the reading of
368:School of Alexandria
311:(12th century), and
268:(published in 416).
122:School of Alexandria
1893:Medieval literature
1873:Christian cosmology
1756:, Bloomsbury, 2024.
1367:Die Welt der Slaven
1118:, pp. 146–147.
771:Thierry of Chartres
548:Philo of Alexandria
533:A now-lost work by
364:Philo of Alexandria
196:Philo of Alexandria
181:can also be found.
1801:Williams, Arnold.
1742:Fox, Michael A.E.
1721:Bouteneff, Peter.
1612:Studia Pelplinskie
1498:10.3138/flor.7.006
1130:, p. 183–189.
998:, p. 172–173.
862:Biblical cosmology
830:(ca. 13th century)
804:Robert Grosseteste
784:(ca. 12th century)
773:(ca. 12th century)
762:(ca. 12th century)
751:(ca. 10th century)
749:Ælfric of Abingdon
712:Anastasius Sinaita
671:Anastasius Sinaita
605:Augustine of Hippo
523:List of Hexaemeron
313:Robert Grosseteste
253:Augustine of Hippo
86:Augustine of Hippo
43:
1787:Rasmussen, Adam.
1728:Brown, Andrew J.
1627:. Gorgias Press.
1603:On The Hexaemeron
1170:, p. 18, 21.
726:(ca. 9th century)
690:(ca. 8th century)
646:(ca. 6th century)
639:De opificio mundi
611:and Greek biology
570:(ca. 4th century)
568:Basil of Caesarea
550:(ca. 1st century)
543:De opificio mundi
425:Ephrem the Syrian
392:School of Antioch
347:Alonso de Acevedo
201:De opificio mundi
114:School of Antioch
102:Quranic cosmology
82:Basil of Caesarea
16:(Redirected from
1900:
1888:Primeval history
1840:
1839:
1693:
1684:
1675:
1664:
1655:
1638:
1619:
1609:
1595:
1586:
1577:
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1527:
1518:
1501:
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1458:
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1445:
1413:
1407:
1401:
1395:
1389:
1383:
1382:
1358:
1352:
1351:
1349:
1348:
1339:. Archived from
1329:
1323:
1322:Glacken, p. 196.
1320:
1314:
1313:
1305:
1297:
1291:
1290:Glacken, p. 174.
1288:
1282:
1276:
1270:
1269:, p. 18–20.
1264:
1258:
1257:, p. 17–18.
1252:
1246:
1245:, p. 16–17.
1240:
1234:
1228:
1219:
1218:, p. 15–16.
1213:
1207:
1201:
1195:
1189:
1183:
1177:
1171:
1165:
1159:
1153:
1147:
1137:
1131:
1125:
1119:
1113:
1107:
1104:Mathews Jr. 2009
1101:
1095:
1080:
1074:
1068:
1062:
1056:
1050:
1044:
1035:
1029:
1023:
1022:, p. 12n38.
1017:
1011:
1005:
999:
993:
987:
981:
975:
969:
963:
962:, p. 15–16.
957:
951:
945:
939:
933:
927:
920:
914:
908:
899:
893:
579:Gregory of Nyssa
480:John of Damascus
450:Gregory of Nyssa
384:Gregory of Nyssa
234:Gregory of Nyssa
124:(examples being
21:
1908:
1907:
1903:
1902:
1901:
1899:
1898:
1897:
1883:Literary genres
1853:
1852:
1837:
1822:
1714:Allert, Craig.
1700:
1698:Further reading
1635:
1607:
1467:
1462:
1461:
1453:
1449:
1414:
1410:
1402:
1398:
1390:
1386:
1359:
1355:
1346:
1344:
1331:
1330:
1326:
1321:
1317:
1298:
1294:
1289:
1285:
1277:
1273:
1265:
1261:
1253:
1249:
1241:
1237:
1229:
1222:
1214:
1210:
1202:
1198:
1194:, p. 8–13.
1190:
1186:
1180:Decharneux 2023
1178:
1174:
1166:
1162:
1154:
1150:
1138:
1134:
1126:
1122:
1114:
1110:
1102:
1098:
1090:(393-395); and
1081:
1077:
1069:
1065:
1057:
1053:
1045:
1038:
1030:
1026:
1018:
1014:
1006:
1002:
996:Decharneux 2023
994:
990:
984:Decharneux 2023
982:
978:
970:
966:
958:
954:
946:
942:
934:
930:
926:(1986), p. 125.
921:
917:
909:
902:
894:
890:
885:
880:
848:
735:John the Exarch
680:
657:Jacob of Edessa
644:John Philoponus
631:Jacob of Serugh
557:
530:
525:
516:
507:
489:
475:
463:
429:John Chrysostom
404:Book of Genesis
400:
360:
355:
337:. According to
319:times with the
307:(7th century),
303:, including by
297:
285:Jacob of Edessa
281:Jacob of Serugh
273:Syriac language
259:The Confessions
214:
192:
187:
146:
118:John Chrysostom
94:Jacob of Edessa
90:Jacob of Serugh
35:
28:
23:
22:
15:
12:
11:
5:
1906:
1896:
1895:
1890:
1885:
1880:
1875:
1870:
1865:
1851:
1850:
1843:The Hexaemeron
1834:
1829:
1821:
1820:External links
1818:
1817:
1816:
1809:Young, Frances
1806:
1799:
1798:22 (1999) 3-55
1792:
1791:, Brill, 2019.
1785:
1778:
1771:
1770:, Brill, 2013.
1764:
1757:
1750:
1747:
1740:
1733:
1732:, Brill, 2019.
1726:
1719:
1712:
1699:
1696:
1695:
1694:
1685:
1676:
1665:
1656:
1639:
1634:978-1607243236
1633:
1620:
1596:
1587:
1578:
1553:
1543:(2): 332–352.
1528:
1519:
1502:
1477:
1466:
1463:
1460:
1459:
1447:
1408:
1396:
1384:
1373:(2): 238–267.
1353:
1324:
1315:
1292:
1283:
1271:
1259:
1247:
1235:
1233:, p. 182.
1220:
1208:
1196:
1184:
1182:, p. 173.
1172:
1160:
1158:, p. 5–8.
1148:
1132:
1120:
1108:
1096:
1075:
1063:
1061:, p. 176.
1051:
1049:, p. 170.
1036:
1034:, p. 1–2.
1024:
1012:
1000:
988:
986:, p. 128.
976:
974:, p. 1–2.
964:
952:
940:
928:
915:
913:, p. 1–2.
900:
887:
886:
884:
881:
879:
876:
875:
874:
869:
864:
859:
854:
847:
844:
843:
842:
831:
828:Henry of Ghent
820:
807:
796:
793:Anders Sunesen
785:
774:
763:
752:
741:
727:
715:
714:
704:
691:
679:
676:
675:
674:
663:
647:
634:
621:
612:
597:
582:
571:
556:
553:
552:
551:
538:
529:
526:
524:
521:
515:
512:
506:
503:
488:
485:
474:
471:
462:
459:
408:Gospel of John
399:
396:
359:
356:
354:
351:
339:Alban Forcione
296:
293:
287:wrote his own
213:
212:Late antiquity
210:
191:
188:
186:
183:
145:
142:
109:Church Fathers
26:
9:
6:
4:
3:
2:
1905:
1894:
1891:
1889:
1886:
1884:
1881:
1879:
1876:
1874:
1871:
1869:
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1845:
1844:
1835:
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1827:
1824:
1823:
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1797:
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1790:
1786:
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1758:
1755:
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1702:
1701:
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1657:
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1636:
1630:
1626:
1621:
1617:
1613:
1606:
1604:
1597:
1593:
1588:
1584:
1579:
1575:
1571:
1567:
1563:
1559:
1554:
1550:
1546:
1542:
1538:
1534:
1529:
1526:. De Gruyter.
1525:
1520:
1516:
1512:
1508:
1503:
1499:
1495:
1492:(1): 84–108.
1491:
1487:
1483:
1478:
1474:
1469:
1468:
1457:
1451:
1443:
1439:
1435:
1431:
1427:
1423:
1419:
1412:
1405:
1404:Cizewski 1985
1400:
1393:
1388:
1380:
1376:
1372:
1369:(in German).
1368:
1364:
1357:
1343:on 2018-05-29
1342:
1338:
1334:
1328:
1319:
1311:
1310:
1304:
1296:
1287:
1280:
1275:
1268:
1263:
1256:
1251:
1244:
1239:
1232:
1227:
1225:
1217:
1212:
1206:, p. 14.
1205:
1200:
1193:
1188:
1181:
1176:
1169:
1164:
1157:
1152:
1145:
1141:
1136:
1129:
1124:
1117:
1112:
1105:
1100:
1093:
1089:
1086:(c.388/389);
1085:
1079:
1072:
1067:
1060:
1055:
1048:
1043:
1041:
1033:
1032:Matusova 2010
1028:
1021:
1016:
1009:
1004:
997:
992:
985:
980:
973:
968:
961:
956:
950:, p. 20.
949:
944:
937:
932:
925:
919:
912:
907:
905:
898:, p. 12.
897:
892:
888:
873:
870:
868:
865:
863:
860:
858:
855:
853:
850:
849:
840:
836:
832:
829:
825:
821:
818:
814:
813:
808:
805:
801:
797:
794:
790:
786:
783:
779:
775:
772:
768:
764:
761:
760:Peter Abelard
757:
753:
750:
746:
742:
740:
736:
732:
728:
725:
721:
717:
716:
713:
709:
705:
702:
698:
697:
692:
689:
685:
682:
681:
672:
668:
664:
662:
658:
654:
653:
648:
645:
641:
640:
635:
632:
628:
627:
622:
619:
618:
613:
610:
606:
602:
598:
595:
591:
587:
583:
580:
576:
575:In Hexaemeron
572:
569:
565:
564:
559:
558:
549:
545:
544:
539:
536:
532:
531:
520:
511:
502:
500:
495:
484:
481:
470:
468:
458:
455:
451:
447:
443:
439:
435:
430:
426:
421:
417:
413:
409:
405:
395:
393:
389:
388:numerological
385:
381:
377:
373:
369:
365:
362:According to
350:
348:
344:
340:
336:
332:
331:
330:Paradise Lost
326:
322:
318:
314:
310:
309:Peter Abelard
306:
302:
292:
290:
286:
282:
278:
274:
269:
267:
266:
261:
260:
254:
250:
246:
245:Latin Fathers
241:
239:
235:
229:
224:
222:
218:
209:
207:
203:
202:
197:
182:
180:
175:
173:
169:
165:
161:
157:
156:
151:
141:
139:
138:New Testament
135:
131:
127:
123:
119:
115:
110:
105:
103:
99:
95:
91:
87:
83:
79:
78:
73:
67:
65:
60:
56:
52:
48:
39:
33:
19:
1842:
1812:
1802:
1795:
1788:
1781:
1774:
1767:
1760:
1753:
1743:
1736:
1729:
1722:
1715:
1704:
1689:
1680:
1670:
1660:
1651:
1647:
1624:
1615:
1611:
1602:
1591:
1582:
1565:
1561:
1540:
1536:
1523:
1514:
1510:
1489:
1485:
1472:
1455:
1450:
1425:
1421:
1411:
1399:
1387:
1370:
1366:
1356:
1345:. Retrieved
1341:the original
1336:
1327:
1318:
1307:
1295:
1286:
1279:DeMarco 2014
1274:
1267:De Beer 2015
1262:
1255:De Beer 2015
1250:
1243:De Beer 2015
1238:
1216:De Beer 2015
1211:
1204:De Beer 2015
1199:
1192:De Beer 2015
1187:
1175:
1163:
1156:De Beer 2015
1151:
1143:
1139:
1135:
1123:
1111:
1106:, p. 1.
1099:
1091:
1087:
1083:
1078:
1066:
1054:
1027:
1015:
1008:De Beer 2015
1003:
991:
979:
972:Robbins 1912
967:
955:
943:
931:
923:
918:
891:
834:
823:
810:
806:, (ca. 1230)
799:
788:
777:
766:
755:
744:
730:
719:
707:
694:
683:
666:
650:
637:
624:
615:
600:
593:
585:
574:
561:
541:
517:
508:
490:
476:
464:
445:
401:
361:
353:The six days
342:
328:
320:
317:early modern
298:
270:
263:
257:
242:
231:
226:
215:
199:
193:
178:
176:
171:
167:
163:
159:
153:
147:
106:
75:
68:
54:
46:
44:
1796:Art History
1568:(2): 3–23.
1486:Florilegium
1392:Crouse 1978
1231:Gasper 2024
1128:Gasper 2024
1116:Romeny 2008
1059:Gasper 2024
1047:Tumara 2024
960:Katsos 2023
936:Gasper 2024
817:Bonaventure
454:Holy Spirit
335:John Milton
301:Middle Ages
217:Saint Basil
98:Bonaventure
1868:6 (number)
1863:Hexaemeron
1857:Categories
1759:Grant, E.
1618:: 161–169.
1428:: 60–101.
1347:2019-09-14
1168:Brown 2019
1020:Brown 2019
948:Brown 2019
911:Sarna 1966
896:Brown 2019
878:References
824:Hexaemeron
819:(ca. 1273)
800:Hexaemeron
789:Hexaemeron
778:Hexaemeron
767:Hexaemeron
756:Hexaemeron
745:Hexaemeron
731:Hexaemeron
720:Hexaemeron
708:Hexaemeron
684:In Genesim
667:Hexaemeron
652:Hexaemeron
626:Hexaemeron
594:Hexaemeron
586:Hexaemeron
563:Hexaemeron
442:Septuagint
345:(1615) of
289:Hexaemeron
277:Hexaemeron
243:Among the
221:Hexaemeron
172:hexaemeral
168:hexaemeron
164:hexaemeric
77:Hexaemeron
47:Hexaemeron
1511:Dionysius
1434:0034-1266
883:Citations
703:(ca. 756)
673:(ca. 700)
494:astrology
473:Day three
467:firmament
372:Augustine
325:Du Bartas
321:Sepmaines
179:Hexameron
144:Etymology
130:Augustine
45:The term
1848:LibriVox
1707:(2020).
1705:Almagest
1475:. Brill.
1442:26186099
1146:, p. 43.
846:See also
739:Bulgaria
505:Day five
487:Day four
275:was the
72:homilies
18:Exameron
1746:, 1997.
1739:, 1945.
1654:: 1–51.
1465:Sources
590:Ambrose
514:Day six
461:Day two
416:Ambrose
398:Day one
249:Ambrose
238:Ambrose
190:Origins
185:History
134:Genesis
64:Sabbath
1631:
1440:
1432:
841:(1385)
701:Alcuin
499:Origen
382:, and
376:Origen
327:, and
160:hemer-
152:roots
126:Origen
1608:(PDF)
1438:JSTOR
614:The
609:Plato
420:Basil
412:Logos
155:hexa-
150:Greek
51:Greek
1709:Link
1629:ISBN
1430:ISSN
833:The
822:The
809:The
798:The
787:The
776:The
765:The
754:The
743:The
729:The
718:The
706:The
693:The
688:Bede
665:The
649:The
636:The
623:The
599:The
584:The
573:The
560:The
540:The
427:and
402:The
305:Bede
262:and
251:and
236:and
128:and
107:The
1570:doi
1545:doi
1494:doi
1375:doi
837:of
826:of
815:by
802:of
791:of
780:of
769:of
758:of
747:of
733:of
722:of
710:of
699:by
686:by
669:of
655:of
642:by
629:of
603:of
588:of
577:of
566:of
546:by
333:by
323:of
279:of
198:'s
80:of
1859::
1811:.
1652:22
1650:.
1646:.
1616:48
1614:.
1610:.
1564:.
1560:.
1541:17
1539:.
1535:.
1513:.
1509:.
1488:.
1484:.
1436:.
1426:20
1424:.
1420:.
1371:66
1365:.
1335:.
1306:.
1223:^
1039:^
903:^
592:,
378:,
247:,
240:.
104:.
96:,
92:,
88:,
66:.
1711:.
1637:.
1605:"
1576:.
1572::
1566:5
1551:.
1547::
1517:.
1515:2
1500:.
1496::
1490:7
1444:.
1406:.
1394:.
1381:.
1377::
1350:.
1281:.
1073:.
1010:.
938:.
537:.
49:(
34:.
20:)
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
