CHAPTER III [ This is probably the beginning of the Baraitha or Pirḳê de R. Eliezer. The Chronicles of Jeraḥmeel begin with this section of our work. The following chapters up to Chapter XI. form a treatise dealing with Ma‘aseh Bereshith (The Work of the Creation) and Ma‘aseh Merkabah (The theme of God’s Chariot). Cosmological and theosophical themes were favourite ones in the school of R. Eliezer’s famous teacher, R. Jochanan ben Ẓakkai; see T.B. Chagigah, 14b, for the story of R. Jochanan ben Ẓakkai listening to R. Elaẓar ben ‘Arakh expounding the Ma’aseh Merkabah.] PREMUNDANE CREATION, AND THE WORK OF THE FIRST DAY [2B. ii.] R. ELIEZER [ This gives the title to the book.] BEN HYRḲANOS opened [ i.e. explained (the text).] (his discourse with the text), "Who can utter the mighty acts of the Lord, or [ The Venice edition and several later editions are at variance with the actual text of the psalm by adding “and who,” which is not in the Biblical quotation. The quotation is correctly given in B.M. MS. and in the first printed text (Constantinople, 1514).] shew forth all his praise?" (Ps. 106:2). [ See Jalḳuṭ, in loc.] Is there any man [ The printed editions add: “in the world.”] who can utter the mighty acts of the Holy One, blessed be He, or who can shew forth all His praise? [ See T.B. Megillah, 18a, for the view that the one who utters the praise of God to excess will be taken from the world, based on Job 37:20. Cf. Slav. Enoch xxiv. 3.] Not even the ministering angels [ The ministering angels are identified by Siphrê (Deut. § 306, end) with “the sons of Elohim” of Job 1:6, and they are probably to be identified with “the angels of sanctification” mentioned in the Book of Jubilees ii. 2, 18; cf. Eth. Enoch lxi. 10 ff. For “the heavenly host praising God” see Luke ii. 13, and for angelology see J.E. i. 583 ff.] are able to narrate (the Divine praise). But to investigate a part of His mighty deeds with reference to what He has done, and what He will do in the future (is permissible), so that His name should be exalted among His creatures, whom He has created, from one end of the world || to the other, as it is said, "One generation to another shall laud thy works" (ibid. cxlv. 4). [ Our text has been used by Jalḳuṭ, Psalms, § 864. Here ends the first paragraph in MS.]
Before the world was created, the Holy One, blessed be He, with His Name [ On the Tetragrammaton see Nestle, Z.D.M.G. xxxii.; Fürst, ibid. xxxiii.; and Nager, ibid. xxxv. The printed editions read here: “The Holy One, blessed be He, and His great Name.” On “God and His Name” see D. H. Joël’s die Religionsphilosophie des Sohar, p. 235.] alone existed, and the thought arose in Him to create the world. He began to trace (the foundations of) [ The words in brackets are based on B.M. MS., which reads: “He traced its foundations, its exits and entrances, on the earth, but it did not stand firm until He created repentance, because seven (things) were created before the world.”] the world before Himself, but it would not stand. They [ i.e. the Rabbis.] told a parable, To what is the matter like? To a king who wishes to build a palace [ Palṭin = παλáτιov, palatium, palace.] for himself. If he had not traced in the earth its foundations, its exits and its entrances, [ The phraseology is based on Ezek. 43:11. The printed editions reverse the order and read: “its entrances and its exits.”] he does not begin to build. [ The architect’s plans must be prepared prior to the erection of the building. What holds good for our earthly experience is assumed to have its counterpart in the experience of the Creator. Philo (de Mundi opific. 4. i. M. 4, C.W. i. p. 4, § 19) offers a good parallel to the idea of preparing plans prior to the Creation; see also Gen. Rab. I. i. and my Rabbinic Philosophy and Ethics, p. 4.] Likewise the Holy One, blessed be He, was tracing (the plans of) the world before Himself, but it did not remain standing until He created repentance. [ Repentance is the sole condition whereby harmony, divine and human, can obtain, cf. Wisdom xii. 10, 19. On the subject of Repentance see J.E. x. 376 ff. Lazarus, Ethik, i. pp. 44 f., and Schechter, Aspects, see index, s.v. “Repentance” and “Penitence,” and cf. my Grace of God, pp. 30 ff. The second paragraph in the MS. ends here.]
Seven things [ This passage is borrowed from T.B. Pesachim, 54a, or T.B. Nedarim, 39b, the order being varied by Repentance coming after the Torah. See also Jalḳuṭ on Jeremiah, § 298, and cf. Gen. Rab. 1:4 (Theodor, p. 6 note, in loc.) and Tanna de bê Elijahu Rab. 31 p. 160, where only six subjects are enumerated. Friedmann (note 33, in loc.) points out that by comparing the various readings in Talmud and Midrash we find that there were nine premundane things, cf. Ẓohar, Lev. 34b. It is important to bear in mind, in reading Gen. Rab. 1:4. that of the six premundane things some were actually created and some were only ideally present in the mind of the Creator. The Torah and the Throne of Glory were created, but the patriarchs, Israel, the Temple, and the Name of the Messiah were only in the thought of God. In the Book of Enoch (Ethiopic) xlviii. 3, the Messiah is said to have had his name named before the sun and the signs were created; see my Hellenism and Christianity, pp. 15 ff., on the question of the pre-existence of the Messiah, and cf. Assumption of Moses i. 14.] were created before the world was created. They are: The Torah, Gehinnom, the Garden of Eden, [ “The Garden of Eden” is usually rendered by the term Paradise. The fact that Gehenna is in juxtaposition to “Gan Eden” would lead one to infer that Paradise was referred to in this context. Our author is probably opposing the view that the Garden of Eden was created on the “third day”; see Jubilees ii. 7.] the Throne of Glory, the Temple, Repentance, and the Name of the Messiah.
Whence do we know that this applies to the Torah? Because it is said, "The Lord possessed me [ The verse might be rendered: “The Lord formed me as the beginning of his way.” The reference is to Wisdom, which is here personified; see Hellenism and Christianity, pp. 64 ff. Christianity under the influence of Alexandrian Jewish thought identified Wisdom with its Messiah, whilst Palestinian Judaism identified Wisdom with the Torah.] in the beginning of his way, before his works of old" (Prov. 8:22). "Of old" [ The 1st ed. and later editions derive the inference from the word “before.”] means before the world was created. [ “Whence do we know this with reference to Gehinnom? Because it is said, ‘For a Topheth is prepared of old ‘ (Isa. 30:33). ‘Of old’ means whilst yet the world had not been created.” This paragraph is omitted by the MS., but it occurs in the 1st ed. Topheth was a place in the Hinnom Valley (i.e. Ge-henna or Ge-Hinnom) where the hateful and cruel Moloch abominations had been perpetrated; see W. R. Smith, Religion of the Semites, p. 357. The Tanna de bê Elijahu Rab., loc. cit., says: “Topheth is nought else but Gehinnom.” See also Schwally, Z.A.T.W., 1890, pp. 212 ff.] Whence do we know this with regard to the Garden of Eden? Because it is said, "And the Lord God planted a garden of old" [ See R.V. in loc. Our Midrashic passage occurs as follows in the Pal. Targum of Gen. 2:8: “And a garden from the Eden of the just was planted by the Word of the Lord God before the creation of the world.” This Haggadah appears also in Jerome; see Diestel, Geschichte des A.T. in der Christlichen Kirche, p. 102, and Rahmer, Die Hebräischen Traditionen in den Werken des Hieronymus, p. 17. See also 4 Ezra 3:6, which states: “And thou leddest him (Adam) into Paradise, which thy right hand did plant before ever the earth came forward.” On Paradise see J.E. ix. pp. 516 f.] (Gen. 2:8). "Of old," whilst as yet the world had not been created. Whence do we know this with reference to the Throne of Glory? [ The Throne of Glory as premundane occurs in Slavonic Enoch xxv. 4, where God says, “And I made for myself a throne… and I said to the light,” etc.; see LXX Prov. 8:27.] Because it is said, "Thy throne is established of old" (Ps. 93:2). "Of old," whilst as yet the world had not been created. Whence do we know that Repentance (was premundane)? Because it is said, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world" (ibid. xc. 2); [ The translation in the Revised Version might be consulted, in order to see how the Midrashic point of view, based on a literal translation, agrees with or differs from the ordinary interpretation. In the 1st ed. this section follows that dealing with the Temple.] and then in close proximity (we read), "Thou turnest man to contrition" (ibid. 3). "Before," i.e. before || the world was created. Whence do we know this with regard to the Temple? Because it is said, "A glorious throne, set on high from the beginning, is the place of our sanctuary" (Jer. 17:12). "From the beginning," whilst as yet the world had not been created. [ The premundane or Heavenly Temple was known to the writer of the Epistle to the Hebrews, ix. 11, who speaks of the “greater and more perfect tabernacle, not made with hands, that is to say, not of this creation.” See Wisdom ix. 8, and Odes of Solomon iv. 3. Maimonides, Guide 1. ix., discusses our theme. See also Menorath Ha-Maor, Introduction to the fourth book, where we are cautioned not to take the words in this passage in their literal meaning.] Whence we do know that the name of the Messiah (was premundane)? Because it is said, "His name shall endure for ever; before the sun Yinnôn was his name" (Ps. 72:17). [ The R.V. reads: “His name shall be continued as long as (or, “before”) the sun.” For Yinnôn as a Messianic name see T.B. Synhedrin, 98b, and infra, p. 233. The Midrashic interpretation in our text occurs already in LXX, in loc.: “His name endures before the sun.”] "Yinnôn," before the world had been created. Another verse says, "But thou, Bethlehem Ephrathah, [ The rest of the quotation is missing in the MS.] which art to be least among the thousands of Judah, from thee shall he come forth unto me who is to be ruler over Israel; whose ancestry belongs to the past, even to the days of old [ This quotation, a second one to justify the idea that the name of the Messiah was premundane, is omitted by the Menorath Ha-Maor, loc. cit. It is not given by the Talmud. On this verse in Micah see Hellenism and Christianity, pp. 5 f.] " (Mic. 5:2). "The past," [ “The past” is the same word which was rendered “of old” (Gen. 2:8) quoted above.] whilst as yet the world had not been created.
Forthwith [ In the MS. the fourth paragraph begins here. On the theme see Wisdom ix. 9 f.] the Holy One, blessed be He, took counsel with the Torah whose name is Tushijah (Stability or Wisdom) with reference to the creation of the world. (The Torah) replied and said to Him: Sovereign of the worlds ! if there be no host for the king [ This is quoted in Ginzberg’s Geonica, ii. p. 88.] and if there be no camp for the king, over whom does he rule? If there be no people to praise the king, where is the honour of the king? The Holy One, blessed be He, heard this and it pleased Him. The Torah spake: The Holy One, blessed be He, took counsel with me concerning the creation of the world, as it is said, "Counsel is mine, and sound knowledge; [ The idea of Wisdom or the Torah being with God prior to the Creation is generally assumed to be expressed in the famous passage verses 22-31 of this eighth chapter of Proverbs. This is, however, a mistaken view; see Hellenism and Christianity, pp. 65 ff. The source is rather to be found in the LXX Prov. 8:30. Our Midrashic passage is based on Gen. Rab. 1. 1Prov. 8:14, § 941, and see Bacher, P. i. p. 107 (note), who refers to the parallel in Philo.] I am understanding; I have might" (Prov. 8:14). Hence they [ The 1st ed. reads: “The wise men.”] say, Every government which has no counsellors is not a proper government. [ Might one infer from this passage that the writer of P.R.E. was living in a land where the régime was not conducted in accordance with the rule laid down? Perhaps the reference is to the rule of the Mohammedans in Palestine, Egypt, or Babylon.] Whence do we know this? From the government of the House of David which employed counsellors, as it is said, "And Jonathan David's uncle [ The 1st and 2nd eds. have the reading “the son of David.” This is an error.] was a counsellor, a man of understanding, and a scribe" (1 Chron. 27:32). If the government of the House of David had counsellors, how much more so should other people act likewise. This is of benefit to them, as it is said, "But he that hearkeneth unto counsel is wise" (Prov. 12:15), || and (Scripture) says, "But in the multitude of counsellors there is safety" (ibid. xi. 14).
Eight [ The fifth paragraph in the MS. begins here. These eight things are almost identical with the seven things enumerated in Jubilees ii. 2, if “the abysses” of the latter correspond to the “Chaos and Void” of our text. See Jeraḥmeel i. 3, which is based on our text. This suggested identification seems to be warranted by the fact that Philo (loc. cit. 7) agrees with the enumeration in our text and Jubilees in the following six objects of creation: heaven, earth, darkness, water, spirit, and light. As the seventh object created on the first day he gives the abyss. This is also the reading in the Midrash Tadsheh vi., where Tehomoth = abyss. It seems that Philo knew a cosmology which was known to Jubilees, to Midrash Tadsheh, and to our author; see Charles, Jubilees, pp. 11 f. T.B. Chagigah, 12a, which gives appropriate quotations to support the view enunciated, enumerates ten things as being created on the first day. Neither the Talmud nor P.R.E. mention Tehomoth, which is the equivalent to abyss, but they both have Tohu and Bohu.] things were created on the first day, namely, Heaven, Earth, Light, Darkness, Tohu (Chaos), Bohu (Void), Wind (or Spirit), and Water, as it is said, "And the wind of God was moving upon the face of the waters" (Gen. 1:2). [ רוח can mean wind or spirit; Gen. 1:2 might be rendered, “And a mighty wind.” Is there any ancient Rabbinic authority for the translation in the R.V., “the spirit of God”? See Bacher, T. i. p. 424, and cf. Philo, ed. Cohn, G.T. i. p. 36. n. 3. The following section first appeared in the 2nd ed. (Venice, 1544) of P.R.E.:] “Some (wise men) say that day and night also, as it is said, ‘And there was evening and morning, one day’ (Gen. 1:5). “Eight things were created on the second day, namely, the Well, the Manna, the Rod, the Rainbow, the art of writing, the written characters, the Garments, and the destroying spirits. “Ten things arose in the thought (of the Creator), namely, Jerusalem, the spirits of the patriarchs. the paths of the righteous, Gehinnom, the waters of the Flood, the second tables of the Law, the Sabbath, the Temple, the Ark, and the light of the world to come.” [This reading occurs in Jeraḥmeel i. 3, 4, but not in the B.M. MS. of P.R.E. The latter continues: “Whence was the water created? From the light of the garment of the Holy One, blessed be He. Light signifies nought else but water, as it is said, ‘He spreadeth abroad the cloud of his light’” (Job 37:11).]
Whence were the heavens created? From the light of the garment with which He was robed. [ See Ex. Rab. L. i. The idea of this Midrash is that God created the heavens without any help from any intermediary. God alone is the Creator. “The light of His robe” means His will or favour. The world has been created by Divine love and favour for the benefit of mankind, the children of the Heavenly Father.] He took (of this light) and stretched it like a garment and (the heavens) began to extend continually until He caused them to hear, "It is sufficient." [ See T.B. Chagigah, loc. cit., “This is what Resh Laḳish also said: What is the meaning of the words ‘I am God Almighty’ (Shaddai)? It means I am He who (Sha) said to the world, ‘ It is sufficient’ (dai).”] Therefore is He called God Almighty (El Shaddai), who said to the world: [ The printed editions read: “to the heavens.”] "It is sufficient," and it stood (firm). Whence do we know that the heavens were created from the light of His garment? Because it is said, "Who coverest thyself with light as with a garment; who stretchest out the heavens like a curtain" (Ps. 104:2). [ The second half of the verse is omitted in the MS. The fifth paragraph ends here. Cf. also Ps. 102:25, 26. The Church Fathers discussed the creation narrative in much the same way as our author: thus Athanasius in his exposition of the 103rd Psalm (corresponding to the Hebrew 104th Psalm) refers to the formation of the heavens in the terms of the Old Testament writers; see also Basil, Hexœmeron, iii.]
Whence was the earth created? He took of the snow [ See D. H. Joël, op. cit. pp. 321 ff., where a full discussion of this passage is given and the views of Maimonides and the theories of the Cabbalists are examined.] (or ice) which was beneath His Throne of Glory and threw it upon the waters, and the waters became congealed so that the dust of the earth was formed, as it is said, "He saith to the snow, Be thou earth" (Job 37:6). [ See Tanchuma (Buber) Miḳez, 16. Our text seems to be based upon T.J. Chagigah, 2:1. 77a, according to which the world was originally “Water in water.” Then God made the water into snow (or ice); see Ps. 147:16, 17. This psalm in verse 15 speaks of God sending out“his commandment upon (the) earth; his word runneth very swiftly”—pointing to the word of creation. See Bacher, P. iii. 218. The verse quoted from Job (37:6) is rendered by the R.V., “He saith to the snow, Fall thou on the earth.” See also Sepher Jezirah i. 11 for a parallel. See Isa. 40:12 for the reference to the “dust of the earth,” and cf. T.B. Joma, 54b; Maimonides, Guide, ii., xxvi., and Midrash Kônen, ed. Jellinek, B.H.M. ii. p. 24. This concludes the seventh paragraph. The sixth paragraph is not marked in the MS.]
The hooks [ Ḳurḳos (κίρκοѕ), ring or hook. The heavens being compared with a curtain are assumed to have hooks or rings wherewith they may be fastened; see Tosaphoth Chagigah, 12a, catchword “From the end.” The ‘Arukh (ed. Kohut, vii. 215b) quotes our text.] of the heavens are fixed in the waters of the ocean. [ Oḳeanos (ὠκ∊ανόѕ). The Church Fathers dwell on the relation between the Ocean and the world; thus Chrysostomus, Homilies on the Epistle to the Romans (xxviii.), quotes Ps. 104:6 in this connection. Cf. Augustine, de Civitate Dei, xii. 12. John of Damascus, On the Orthodox Faith, ii. 9, tells us, “The Ocean flows around the entire earth like a river.” See Test. Levi ii. 7, “And I entered from the first heaven, and I saw there a great sea hanging.” Cf. also Jubilees ii. 4.] The waters of the ocean are situated between the ends of the heavens and the ends of the earth. The ends of the heavens are spread out over the waters of the ocean, as it is said, "Who layeth the beams of his chambers [ i.e. the heavens.] in the waters" (Ps. 104:3). [ The eighth paragraph ends here.]
The dome (or inside shape) of the heavens ascends upwards like a tub, [ Or, basket. The MS. uses the word denda (tent), which occurs again, infra, p. 323; this points to Spain as the home of the scribe who wrote our MS. On the “tent” see T.J. Berakhoth, 2c, d, and Baraitha d. Shemuel, i. The word which is translated by “tub” occurs only in our MS.] (that is to say) like a tent (denda) which is spread out [ The MS. adds: “like a tent.”] with its extremities (fixed) || downwards [ The 1st ed. reads “upwards”; in this paragraph there are several variants in the MSS. and the printed texts.] and its dome stretching upwards so that people can sit beneath it and their feet stand on the earth, whilst all of them are inside the tent; in like wise are the heavens, their extremities are (fixed) downwards and their dome stretches upwards and all creatures dwell beneath them as in a tent, as it is said, "And he spreadeth them out as a tent to dwell in" (Isa. 40:22). [ This verse is also applied by Basil, op. cit. i. 8, in his account of the form of the heavens.]
Four quarters [ רוח (as in Ezek. 42:16–20) = direction or quarter of the world; wind would not be appropriate here. Gaster, Jeraḥmeel i. 7, renders the word “wind” and also “corner.” On the four quarters see Ethiopic Enoch lxxvii. 1, Num. Rab. 2:10, and Pesiḳta Rabbathi, § xlvi. p. 188a.] have been created in the world; the quarter facing the east, that facing the south, that facing the west and that facing the north. From the quarter facing the east the light goeth forth to the world. [ See T.B. Baba Bathra, 25a, b.] From the quarter facing south the dews of blessing and the rains of blessing [ See Ezek. 34:26.] go forth to the world. [ The rains which are not a blessing come from the north; see infra, note 9.] From the quarter facing west [ Eth. Enoch lxxvii. 2: “And the west quarter is named the diminished, because there all the luminaries of the heaven wane and go down.” In Num. Rab., loc. cit., the reading is slightly different: “In the west are the treasuries of snow, and the treasuries of hail, cold, and heat go forth to the world… from the north cometh forth darkness to the world.”] where are the treasuries [ See T.B. Chagigah, 12b, and cf. Eth. Enoch xli. 3 ff. The conception rests on Job 38:22. All the powers of nature were supposed to dwell in their respective chambers or to be stored up in treasuries.] of snow and the treasuries of hail, and thence come forth into the world cold and heat and rains. From the quarter facing north darkness goeth forth into the world. The quarter facing north He created, but He did not complete it, for He said, Anyone who says: I am a God, let him come and complete this quarter which I have left (incomplete) and all will know that he is a God. [ This seems to point to polemics. Probably the Gnostic doctrine of the Demiurge is attacked here. For other polemics in our book, see infra, pp. 79, 85 f., and 252. See also Ascension of Isaiah 4:6.]
There (in the north) is the abode of the destroying spirits, earthquakes, winds, demons, lightnings and thunders; thence evil issues forth into the world, as it is said, "Out of the north evil shall break forth upon all the inhabitants of the earth" (Jer. 1:14). [ In the MS. the tenth paragraph ends here. Cf. Jubilees ii. 2. Origen, de Principiis, ii. viii. 3, quotes Jer. 1:14, and identifies the “north” with “the cold north wind,” which is the “Devil.” For Rabbinic references to the winds see T.B. Baba Bathra, loc. cit.; and cf. Num. Rab., loc. cit., as a parallel to our text. Jeraḥmeel MS. omits the rest of this chapter.] Some say by ten Sayings was the world created [ Our text reappears in the Ẓohar. Lev. 11a. See Pirḳê Aboth 5:1, and Taylor’s note, p. 78 of his 2nd edition. Cf. T.B. Rosh Ha-Shanah, 32a, where the first verse of Genesis is reckoned as one of the ten sayings owing to verse 6 of Ps. 33 The Venice edition adds the following, namely: (1) “And God said, Let there be light” (Gen. 1:3). (2) “And God said, Let there be a firmament” (ibid. 6). (3) “And God said, Let the waters be gathered together” (ibid. 9). (4) “And God said, Let the earth put forth grass” (ibid. 11). (5) “And God said, Let there be luminaries” (ibid. 14). (6) “And God said, Let the waters bring forth abundantly” (ibid. 20). (7) “And God said, Let the earth bring forth” (ibid. 24). (8) “And God said, Let us make man” (ibid. 26). (9) “And God said, Behold. I have given you” (ibid. 29). (10) “And God said, It is not good that the man should be alone” (ibid. ii. 18).] || and in three (Divine attributes) are these (ten Sayings) comprised, [ Perhaps the translation should be: By three (Divine attributes) were (the works of creation) completed. The Venice edition adds: “And they are, Wisdom, Understanding, and Knowledge.” On these three attributes see T.B. Berakhoth, 55a, and Midrash Shocher Ṭob, Ps. 50:1, and Buber’s note (4), where the sources are given. This Midrash may help us to understand our text: “With three names did the Holy One, blessed be He, create His world, corresponding to the three good attributes through which the world was created.”] as it is said, "The Lord by wisdom founded the earth; by understanding he established the heavens, by his knowledge the depths were broken up" (Prov. 3:19, 20). By these three (attributes) was the Tabernacle made, as it is said, "And I have filled him with the spirit of God, with wisdom, with understanding, and with knowledge" (Ex. 31:3). Likewise with these three (attributes) was the Temple made, as it is said, "He [ Hiram, the builder of Solomon’s Temple.] was the son of a widow woman of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and knowledge" (1 Kings 7:14). By these three attributes it will be rebuilt in the future, as it is said, "Through wisdom is an house [ The House is a common designation of the Temple, see Jastrow, Targum Dictionary, p. 168a.] builded; and by understanding it is established; and by knowledge are the chambers filled" (Prov. 24:3, 4).
With these three attributes will the Holy One, blessed be He, give three good gifts to Israel in the future, as it is said, "For the Lord will give [ The next sentence should precede the rest of the quotation if we follow the order of the words in the MS. It is omitted in the printed editions.] wisdom, out of his mouth cometh knowledge and understanding" (ibid. ii. 6). [ See Jalḳuṭ, Prov. § 935, where attention is drawn to the verb “will give” in the imperfect tense indicating the future. This point is lost sight of in the R.V.; see also Ex. Rab. xli. 3, and cf. T.B. Berakhoth, 5a.] It is not said, "The Lord has given wisdom." These three attributes will be given [ The 1st ed. adds “in double measure”; this has been adopted by later editions.] to King Messiah, as it is said, "And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord" (Isa. 11:2). [ This famous passage from Isaiah is quoted by Justin Martyr in his Dialogue with Trypho, lxxxvii., as referring to the Messiah.]