Genesis 1:29
Then God said, "Behold, I have given you every seed-bearing plant on the face of all the earth, and every tree whose fruit contains seed. They will be yours for food.
The Sixth DayR.A. Redford Genesis 1:24-31
Dependence on GodJ. S. Exell, M. A.Genesis 1:29-30
FoodBib. Sacra.Genesis 1:29-30
Let no Man be Discontented with Mean FareJ. S. Exell, M. A.Genesis 1:29-30
Man's Proper FoodProf. Gaussen.Genesis 1:29-30
Nature ProductiveProf. Gaussen.Genesis 1:29-30
The Miracle of NourishmentProf. Gaussen.Genesis 1:29-30
The Universe God's Gift to ManJ. S. Exell, M. A.Genesis 1:29-30

Take it -

I. As a revelation of God in his relation to man.

II. As a revelation of man to himself.


1. As the Father as well as Creator. As to the rest of creation, it is said, "Let be," and "it was." As to many "Let us make in our image." Closely kin by original nature, man is invited to intercourse with the Divine.

2. The spirituality of God's highest creature is the bond of union and fellowship. The languages "Let us make," suggests the conception of a heavenly council or conference preparatory to the creation of man; and the new description of the being to be created points to the introduction of a new order of life the spiritual life, as above the vegetable and animal.

3. God entrusts dominion and authority to man in the earth. Man holds from the first the position of a vicegerent for God. There is trust, obedience, responsibility, recognition of Divine supremacy, therefore all the essential elements of religion, in the original constitution and appointment of our nature and position among the creatures.

4. The ultimate destiny of man is included in the account of his beginning. He who made him in his image, "one of us," will call him upward to be among the super-earthly beings surrounding the throne of the Highest. The possession of a Divine image is the pledge of eternal approximation to the Divine presence. The Father calls the children about himself.

II. MAN REVEALED TO HIMSELF. "The image and likeness of God." What does that contain? There is the ideal humanity.

1. There is an affinity in the intellectual nature between the human and the Divine. In every rational being, though feeble in amount of mental capacity, there is a sense of eternal necessary truth. On some lines the creature and the Creator think under the same laws of thought, though the distance be immeasurable.

2. Man's by original creation absolutely free from moral taint. He is therefore a fallen being in so far as he is a morally imperfect being. He was made like God in purity, innocence, goodness.

3. The resemblance must be in spirit as well as in intellect and moral nature. Man was made to be the companion of God and angels, therefore there is in his earthly existence a superearthly, spiritual nature which must be ultimately revealed.

4. Place and vocation are assigned to man on earth, and that in immediate connection with his likeness to God. He is ruler here that he may be prepared for higher rule elsewhere. He is put in his rank among God's creatures that he may see himself on the ascent to God. Man belongs to two worlds. He is like God, and yet he is male and female, like the lower animals, lie is blessed as other creatures with productive power to fill the earth, but he is blessed for the sake of his special vocation, to subdue the earth, not for himself, but for God.

5. Here is the end of all our endeavor and desire - to be perfect men by being like God. Let us be thankful that there is a God-man in whom we are able to find our ideal realized. We grow up into him who is our Head. We see Jesus crowned with glory and honor. When all things are put under him, man will see the original perfection of his creation restored.

6. Man is taught that he need not leave the earthly sphere to be like God. There has been a grand preparation of his habitation. From a mere chaotic mass the earth has by progressive stages reached a state when it can become the scene of a great moral experiment for man's instruction. The god-like is to rule over all other creatures, that he may learn the superiority of the spiritual. Heavenly life, communion, society, and all that is included in the fellowship of man with God, may be developed in the condition of earth. Grievous error in early Church and Eastern philosophy - confusion of the material and evil. Purity does not require an immaterial mode of existence. Perfection of man is perfection of his dominion over earthly conditions, matter in subjection to spirit. Abnormal methods, asceticism, self-crucifixion, mere violence to original constitution of man. The "second Adam" overcame the world not by forsaking it, but by being in it, and yet not of it.

7. God's commandments to man are commandments of Fatherly love. "Behold, I have given you," &c. He not only appoints the service, but he provides the sustenance. "Seek ye first the kingdom of God," &c. Here is the union of creative power and providential goodness. We are blessed in an earthly life just as we take it from the hand of God as a trust to be fulfilled for him. And in that obedience and dependence we shall best be able to reach the ideal humanity. The fallen world has been degrading man, physically, morally, spiritually; he has been less and less what God made him to be. But he who has come to restore the kingdom of God has come to uplift man and fill the earth with blessedness. - R.

To you it shall be for meat.

1. Extensive.

2. Valuable.

3. Increasing.Every day becoming better known and more thoroughly appreciated. All the gifts of God are productive; time unfolds their measure, discloses their meaning, and demonstrates their value.


1. To evince love. One of the great objects of creation was to manifest the love of God to the human race, which was shortly to be brought into existence. The light, the sun, the stars, and the creation of man; all these were the love tokens of God. These were designed, not to display His creative power — His wisdom, but His desire for the happiness of man.

2. To teach truth. The world is a great school. It is well supplied with teachers. It will teach an attentive student great lessons. All the Divine gifts are instructive.

3. To sustain life. God created man without means, but it was not His will to preserve him without; hence He tells him where he is to seek his food. We must make use of such creatures as God has designed for the preservation of our life. God has provided for the preservation of all life. Let us learn to trust God for the necessities of life in times of adversity. Men who have the greatest possessions in the world must receive their daily food from the hand of God.

(J. S. Exell, M. A.)


1. Asking them by prayer.

2. Acknowledging our own beggary.

3. Trusting Him by faith.

4. Remembering His promise.

5. Obedient to His will.


1. Else we are ungrateful.

2. Else we deserve famine. All the provisions that God allows man for food are drawn out of the earth. The homeliness of the provision on which God intended man to feed.

(J. S. Exell, M. A.)

1. It is as good as the body it nourishes.

2. It is better than we deserve.

3. It is more than we are able to procure of ourselves.

4. It is more profitable for health.

5. It is free from the temptation to excess. God gives us not all our provisions at once, but a daily supply of them.

(1)To manifest His Fatherly care.

(2)To make us dependent on Him.

(3)To exercise our faith.

(4)To teach economy. God makes provision for all the creatures He hath made. Man was not only a good creature but a blessed one.

(J. S. Exell, M. A.)

1. It exerts an influence on the disposition of man. A hungry man always feels the risings of cruelty, however they may be conquered by nobler principles. When you think of the cruelty of an Indian you should always think of his famished condition.

2. It indicates the civilized condition of man. You are told that a people are a wheat-eating people. Of course they must raise it; they must have the plough and the ploughshare; they must command iron, or, at least, some hard metal; they must understand the process of mining and smelting; they must have fields and fences; they must have foresight to sow and patience to wait for a crop; and, finally, they must be protected by law, for no one will lend the labour who is not assured of protection.

3. It contributes to extensive social changes. The introduction of sugar, for example, has changed the whole face of society. It was found to be one of the purest and least cloying sweets ever discovered. It was handed from the Arabs to the Spaniards; it was cultivated first in the Madeira Islands; then it was given to all the European nations; was raised in the West Indies on an immense scale. Then came rum, brandy, and all the alcoholic drinks, slavery and all its consequences, until now it is a debated problem whether the sweet cane was a blessing or a curse. At any rate this single article of food, so unimportant and neglected in its origin, changed the whole face of society.

4. It indicates the general refinement of the mind. Nay, we are instructed not to be totally indifferent to the kind of food, for discrimination here is connected with other discrimination, and indicates improvement in the taste. We will not take advantage of Dr. Johnson's remark, who held that he who did not mind his dinner would scarcely mind anything else. Suffice it to say, that taste in food and taste in dress, science, and literature, always go together. He that feeds grossly will judge grossly.

5. It is essential in order to the higher pursuits of life. Take away from the astronomer his food, and he will soon cease to lift his telescope to the stars. The saint, the martyr, the moralist, and the poet, all pursue their sublime occupations through the vigour and animation of the body. In a word, as the sweetest blossom on the highest tree, though it seems to be fed by the very air which it decorates, is nourished by the dirt and manure around the roots of the tree, so the sublimest mind is supplied by the food of the body.

(Bib. Sacra.)

Remark here, that when God assigned to man, while still innocent, his proper food, he gave him only the fruits of the field; and it was not till after the earth had been twice cursed because of sin that he was permitted to eat the flesh of animals. "Upon this point also," says M. de Rougemont, in his interesting "History of the Earth," — "upon this point, as well as others, science has arrived, by long, circuitous ways, and painful study, at the very same truths which are plainly revealed to us in Genesis." "It is a question," says M. Flourens, "which has much perplexed physiologists, and which they have not yet been able to determine, what was the natural and primitive food of man. Now, thanks to comparative anatomy, it is very easy to see that man was originally neither herbivorous nor carnivorous, but frugivorous." It was not till after the curse had been brought on the earth by sin that man began to feed on the birds of the air and the beasts of the field. Before he sinned he had a dominion over the creatures, which he lost in a great measure, and which he only keeps in a degree by force and violence; but at first they did not flee from him, and he did not eat them. Doubtless, before man sinned, the productions of the earth were richer and better than they are now, and offered a much greater variety of food and nourishment to man. But at the fall the nature of the soil and of its vegetable productions must have been in some way altered. Probably God greatly reduced the number of food-producing plants, and the earth brought forth instead those bearing useless thorns, and even some whose fruits or juices cause death.

(Prof. Gaussen.)

Perhaps it may appear to you a very natural thing that corn, strawberries, cherries, grapes, figs, dates, peaches, pineapples, and all the various and delicious fruits of our orchards and of other climates, should feed and nourish you; but think of the miracle which must be wrought in your body — in your stomach, your lungs, your heart, your veins, your glands, your arteries, and all the various parts within you — before these fruits, or any other food that you eat, can be prepared in your stomach, changed into a kind of milky substance, and conveyed in your veins, and passed with your blood through one of the ventricles of your heart, and thence into your lungs, to be burned and purified there, and return again as perfect blood into the other ventricle, and thence be driven by a rapid movement into your arteries, and to the very extremities of your body, in order that it may reproduce, without your interference, your skin, your flesh, your bones, your nerves, your nails, and the thousands and thousands of the hairs of your head. It is a miracle wrought by God, that any kind of food, whether leaves, seeds, fruits, or bread should serve as food and nourishment to me at all; it is a mystery and a wonder how it is changed into a part of my body, so as to make it grow, repair it, and renew its waste: and therefore it was a work of almighty power when God appointed man's food, and said of the trees and plants, "To you it shall be for meat." What is bread? It is a paste composed of ground corn, water, and salt, baked after it has begun to ferment. But how does it happen that the corn and the salt should nourish me? Corn, we are told, is composed of carbon and the two gases which form water. Now, how can carbon or charcoal nourish me? Try to eat a bit of charcoal, and you will find it like taking a mouthful of sand. Think how wonderfully these substances, of which corn is composed, must be transformed by Divine power to produce the corn, and then still further changed to become a part of our bodies. Then salt is composed of two substances which separately would hurt me, and yet combined they are wholesome, and help to cause the corn and other things to nourish me. If I were to take two phials, one filled with sodium and the other with hydrochloric acid, and if I were to mix them in a glass, they would combine and form salt at the bottom of the glass; and yet, separately, each of these phials would contain a destructive poison. If I were to swallow the hydrochloric acid, it would burn my stomach; and if I were to pour it into the palm of my hand and hold it there, it would soon burn a hole right through my hand; and yet this dreadful poison, when combined with sodium, forms salt, which is so wholesome and so necessary for our health.

(Prof. Gaussen.)

The botanist Ray tells us that he counted 2,000 grains of maize on a single plant of maize sprung from one seed, 4,000 seeds on one plant of sunflower, 32,000 seeds on a single poppy plant, and 36,000 seeds on one plant of tobacco. Pliny tells us that a Roman governor in Africa sent to the Emperor Augustus a single plant of corn with 340 stems, bearing 340 ears — that is to say, at least 60,000 grains of corn had been produced from a single seed. In modern times, 12,780 grains have been produced by a single grain of the famous corn of Smyrna. In eight years, as much corn might spring from one seed as to supply all mankind with bread for a year and a half.

(Prof. Gaussen.)

Bearing, Bears, Behold, Face, Fruit, Herb, Meat, Plant, Producing, Seed, Sowing, Surface, Tree, Yielding, Yours
1. God creates heaven and earth;
3. the light;
6. the firmament;
9. separates the dry land;
14. forms the sun, moon, and stars;
20. fishes and fowls;
24. cattle, wild beasts, and creeping things;
26. creates man in his own image, blesses him;
29. grants the fruits of the earth for food.

Dictionary of Bible Themes
Genesis 1:29

     4450   fruit
     4506   seed

Genesis 1:1-31

     1653   numbers, 6-10
     5272   craftsmen

Genesis 1:20-30

     4612   birds

Genesis 1:26-29

     5081   Adam, life of

Genesis 1:26-30

     4060   nature

Genesis 1:28-29

     4029   world, human beings in

Genesis 1:28-30

     1335   blessing
     4017   life, animal and plant
     4203   earth, the

Genesis 1:29-30

     1443   revelation, OT
     4402   plants
     4404   food

God's World
(Preached before the Prince of Wales, at Sandringham, 1866.) GENESIS i. 1. In the beginning God created the heaven and the earth. It may seem hardly worth while to preach upon this text. Every one thinks that he believes it. Of course--they say--we know that God made the world. Teach us something we do not know, not something which we do. Why preach to us about a text which we fully understand, and believe already? Because, my friends, there are few texts in the Bible more difficult to believe
Charles Kingsley—Discipline and Other Sermons

The vision of Creation
'And God said, Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in His own image: in the image of God created He him; male and female created He them. And God blessed them: and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish
Alexander Maclaren—Expositions of Holy Scripture

In the Present Crusade against the Bible and the Faith of Christian Men...
IN the present crusade against the Bible and the Faith of Christian men, the task of destroying confidence in the first chapter of Genesis has been undertaken by Mr. C. W. Goodwin, M.A. He requires us to "regard it as the speculation of some Hebrew Descartes or Newton, promulgated in all good faith as the best and most probable account that could be then given of God's Universe." (p. 252.) Mr. Goodwin remarks with scorn, that "we are asked to believe that a vision of Creation was presented to him
John William Burgon—Inspiration and Interpretation

The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's
S. D. Gordon—Quiet Talks about Jesus

Human Nature (Septuagesima Sunday. )
GENESIS i. 27. So God created man in his own image; in the image of God created he him; male and female created he them. On this Sunday the Church bids us to begin to read the book of Genesis, and hear how the world was made, and how man was made, and what the world is, and who man is. And why? To prepare us, I think, for Lent, and Passion week, Good Friday, and Easter day. For you must know what a thing ought to be, before you can know what it ought not to be; you must know what health is, before
Charles Kingsley—The Good News of God

God's Creation
GENESIS i. 31. And God saw everything that he had made, and behold it was very good. This is good news, and a gospel. The Bible was written to bring good news, and therefore with good news it begins, and with good news it ends. But it is not so easy to believe. We want faith to believe; and that faith will be sometimes sorely tried. Yes; we want faith. As St. Paul says: 'Through faith we understand that the worlds were framed by the word of God; so that things which are seen were not made of
Charles Kingsley—The Good News of God

The Likeness of God
(Trinity Sunday.) GENESIS i. 26. And God said, Let us make man in our image, after our likeness. This is a hard saying. It is difficult at times to believe it to be true. If one looks not at what God has made man, but at what man has made himself, one will never believe it to be true. When one looks at what man has made himself; at the back streets of some of our great cities; at the thousands of poor Germans and Irish across the ocean bribed to kill and to be killed, they know not why; at the
Charles Kingsley—The Gospel of the Pentateuch

God in Christ
(Septuagesima Sunday.) GENESIS i. I. In the beginning God created the heaven and the earth. We have begun this Sunday to read the book of Genesis. I trust that you will listen to it as you ought--with peculiar respect and awe, as the oldest part of the Bible, and therefore the oldest of all known works--the earliest human thought which has been handed down to us. And what is the first written thought which has been handed down to us by the Providence of Almighty God? 'In the beginning God created
Charles Kingsley—The Gospel of the Pentateuch

Of Creation
Heb. xi. 3.--"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear."--Gen. i. 1. "In the beginning God created the heaven and the earth." We are come down from the Lord's purposes and decrees to the execution of them, which is partly in the works of creation and partly in the works of providence. The Lord having resolved upon it to manifest his own glory did in that due and predeterminate time apply his
Hugh Binning—The Works of the Rev. Hugh Binning

Of the First Covenant Made with Man
Gen. ii. 17.--"But of the tree of the knowledge of good and evil, thou shall not eat of it, for in the day that thou eatest thereof, thou shalt surely die."--Gen. i. 26.--"And God said, Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." The state wherein man was created at first, you heard was exceeding good,--all
Hugh Binning—The Works of the Rev. Hugh Binning

South -- the Image of God in Man
Robert South, who was born in the borough of Hackney, London, England, in 1638, attracted wide attention by his vigorous mind and his clear, argumentative style in preaching. Some of his sermons are notable specimens of pulpit eloquence. A keen analytical mind, great depth of feeling, and wide range of fancy combined to make him a powerful and impressive speaker. By some critics his style has been considered unsurpassed in force and beauty. What he lacked in tenderness was made up in masculine strength.
Various—The World's Great Sermons, Vol. 2

Gordon -- Man in the Image of God
George Angier Gordon, Congregational divine, was born in Scotland, 1853. He was educated at Harvard, and has been minister of Old South Church, Boston, Massachusetts, since 1884. His pulpit style is conspicuous for its directness and forcefulness, and he is considered in a high sense the successor of Philip Brooks. He was lecturer in the Lowell Institute Course, 1900; Lyman Beecher Lecturer, Yale, 1901; university preacher to Harvard, 1886-1890; to Yale, 1888-1901; Harvard overseer. He is the author
Various—The World's Great Sermons, Volume 10

An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties,
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man

The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit
Henry T. Sell—Studies in the Life of the Christian

The Christian Man
Scripture references: Genesis 1:26-28; 2:7; 9:6; Job 33:4; Psalm 100:3; 8:4-9; Ecclesiastes 7:29; Acts 17:26-28; 1 Corinthians 11:7; Ephesians 4:24; Colossians 3:10; 1 Corinthians 15:45; Hebrews 2:6,7; Ephesians 6:10-18; 1 Corinthians 2:9. WHAT IS MAN? What Shall We Think of Man?--Who is he? What is his place on the earth and in the universe? What is his destiny? He is of necessity an object of thought. He is the subject of natural laws, instincts and passions. How far is he free; how far bound?
Henry T. Sell—Studies in the Life of the Christian

Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes
John Cunningham—The Ordinance of Covenanting

The Work of the Holy Spirit Distinguished.
"And the Spirit of God moved upon the face of the waters."--Gen. i. 2. What, in general, is the work of the Holy Spirit as distinguished from that of the Father and of the Son? Not that every believer needs to know these distinctions in all particulars. The existence of faith does not depend upon intellectual distinctions. The main question is not whether we can distinguish the work of the Father from that of the Son and of the Holy Spirit, but whether we have experienced their gracious operations.
Abraham Kuyper—The Work of the Holy Spirit

Image and Likeness.
"Let Us make man in Our image, after Our likeness." --Gen. i. 26. Glorious is the divine utterance that introduces the origin and creation of man: "And God created man after His own image and after His own likeness; after the image of God created He him" (Dutch translation). The significance of these important words was recently discussed by the well-known professor, Dr. Edward Böhl, of Vienna. According to him it should read: Man is created "in", not "after" God's image, i.e., the image is
Abraham Kuyper—The Work of the Holy Spirit

The Creation
Q-7: WHAT ARE THE DECREES OF GOD? A: The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever shall come to pass. I have already spoken something concerning the decrees of God under the attribute of his immutability. God is unchangeable in his essence, and he-is unchangeable in his decrees; his counsel shall stand. He decrees the issue of all things, and carries them on to their accomplishment by his providence; I
Thomas Watson—A Body of Divinity

The Opinion of St. Augustin
Concerning His Confessions, as Embodied in His Retractations, II. 6 1. "The Thirteen Books of my Confessions whether they refer to my evil or good, praise the just and good God, and stimulate the heart and mind of man to approach unto Him. And, as far as pertaineth unto me, they wrought this in me when they were written, and this they work when they are read. What some think of them they may have seen, but that they have given much pleasure, and do give pleasure, to many brethren I know. From the
St. Augustine—The Confessions and Letters of St

On Genesis.
[1139] Gen. i. 5 And it was evening, and it was morning, one day. Hippolytus. He did not say [1140] "night and day," but "one day," with reference to the name of the light. He did not say the "first day;" for if he had said the "first" day, he would also have had to say that the "second" day was made. But it was right to speak not of the "first day," but of "one day," in order that by saying "one," he might show that it returns on its orbit and, while it remains one, makes up the week. Gen. i. 6
Hippolytus—The Extant Works and Fragments of Hippolytus

The Sovereignty of God in Creation
"Thou art worthy, O Lord, to receive glory, and honour, and power: for Thou hast created all things, and for Thy pleasure they are and were created" (Rev. 4:11). Having shown that Sovereignty characterises the whole Being of God, let us now observe how it marks all His ways and dealings. In the great expanse of eternity which stretches behind Genesis 1:1, the universe was unborn and creation existed only in the mind of the great Creator. In His Sovereign majesty God dwelt all alone. We refer to that
Arthur W. Pink—The Sovereignty of God

The Jews Make all Ready for the War; and Simon, the Son of Gioras, Falls to Plundering.
1. And thus were the disturbances of Galilee quieted, when, upon their ceasing to prosecute their civil dissensions, they betook themselves to make preparations for the war with the Romans. Now in Jerusalem the high priest Artanus, and do as many of the men of power as were not in the interest of the Romans, both repaired the walls, and made a great many warlike instruments, insomuch that in all parts of the city darts and all sorts of armor were upon the anvil. Although the multitude of the young
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

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