Holy Spirit 7 Spirits Of God Colors? The 68 Latest Answer

Characteristics of visual perception established for religious festivals throughout the year

Liturgical colors are specific colors used for vestments and hangings in the context of the Christian liturgy. The symbolism of purple, blue, white, green, red, gold, black, pink, and other colors can serve to emphasize moods appropriate to a season of the liturgical year or to highlight a special occasion.

There is a difference between the color of the vestments worn by clergymen and their choir dress which, with few exceptions, does not change with the seasons of the liturgical year. [Clarification required]

Roman Catholic Church[ edit ]

Current rubrics [ edit ]

In the Roman Rite as recommended by Pope Paul VI. Reformed, the following colors are used in accordance with the rubrics of the General Instruction of the Roman Missal, Section 346.[1]

On more solemn, i.e. festive days, more costly, sacred robes may be worn, even if they are not in the color of the day. Such robes may be made of gold or silver fabric, for example. In addition, the Episcopal Conference can determine and propose to the Apostolic See adjustments that meet the needs and culture of peoples.[4]

Ritual Masses are celebrated in their own color, or in white, or in a festive color. Masses for various needs, on the other hand, are celebrated in the color of the day or season, or in violet if they are penitential. Votive Masses are celebrated in the color appropriate to the Mass itself, or even in the color appropriate to the day or season.[5]

Regional and situational exceptions[edit]

Some special variations:

Blue, a color associated with the Virgin Mary. While blue robes are common in some Eastern Churches, in the Latin rite blue may only be used by virtue of special privilege. [6] There are two types of permissions, sometimes referred to as “sky blue privileges”: One relates to specific Marian shrines and specifies when blue robes may be worn. The other type of permit is given to different countries. An apostolic indult was granted for the feast of the Immaculate Conception and its octave, as well as for votive Masses and Saturdays when the Office of the Immaculate Conception is prayed [7] and on Marian feasts where there is a related custom. The privilege was granted to Spain, some of its colonies and former colonies in Latin America by a decree of the Sacred Congregation of Rites dated February 12, 1864. [6] It also extends to the Philippines, Guam and the Mariana Islands, which were then under Spanish rule. [8] There were also uses of blue instead of violet for the season of Advent, although this practice is not permitted in liturgical rubrics. [9]

, a color associated with the Virgin Mary. While blue robes are common in some Eastern Churches, in the Latin rite blue may only be used by virtue of special privilege. There are two types of permissions, sometimes referred to as “sky-blue privilege”: one pertains to specific Marian shrines and specifies when blue robes may be worn. The other type of permit is given to different countries. An apostolic indult was granted for the feast of the Immaculate Conception and its octave, as well as for votive Masses and Saturdays when the Office of the Immaculate Conception is prayed, and on Marian feasts where there is a related custom. The privilege was granted to Spain, some of its colonies and former colonies in Latin America by a decree of the Sacred Congregation of Rites dated February 12, 1864. It also extends to the Philippines, Guam and the surviving Mariana Islands then under Spanish rule. Blue was also used instead of violet for the season of Advent, although this practice is not permitted in liturgical rubrics. Gold or silver may be worn on more solemn occasions in the dioceses of the United States.[10]

1960 rubrics [ edit ]

The rules on liturgical colors in the 1960 Code of Rubrics, the observance of which is still permissible in the circumstances specified in the 2007 document Summorum Pontificum on the use of the 1962 Roman Missal,[11] which contains them, differ from respect the current sections in the following:

Pope Pius X elevated the rank of the Sundays after Epiphany and Pentecost, so that on Sundays after Pentecost that fell in common octaves, green was used instead of the color of the octave, as was the rule before;[12] on Sundays after Pentecost falling in privileged octaves (i.e. the octaves of Corpus Christi and the Sacred Heart), the liturgical color of the feast was maintained.

The rules for liturgical colors prior to the time of Pope Pius X were essentially the same as those given in the edition of the Roman Missal promulgated by Pope Pius V in 1570, except for the addition of feasts not included in his missal . The color scheme in his missal reflected usage that had become established in Rome by the twelfth century.

Byzantine Rite[ edit ]

The Byzantine Rite, used by all member churches of the Eastern Orthodox Church, Byzantine Lutheran Churches and Eastern Byzantine Rite Catholic Churches, does not have a universal color system with the books of worship of only the Byzantine tradition specifying “light” or “dark” robes in the service books. In Greek tradition, maroon or burgundy are common for celebratory feast days, and at other times a variety of colors are used, the most common of which are gold and white.

Slavic churches and other churches influenced by Western traditions have adopted a cycle of liturgical colors. The details may change from place to place, but in general:

The colors would be changed before Vespers on the eve of Remembrance. During major feasts, the color is changed before the Vespers service, which begins on the first day of a pre-feast and continues until the apodose (the last day of the after-feast).

Under Western influence, black is often used in the Slavic churches for funerals, weekdays of Great Lent and Holy Week as a sign of penance and mourning, but in the second half of the 20’s it is a sign of hope for the resurrection.

Russian liturgical colors[ edit ]

In the tradition of the Russian Orthodox Church, up to nine different liturgical colors may be used throughout the year.[13] The exact use of these colors varies, but the following are the most common uses.

Color Common use Occasional or other use Gold/Yellow (желтый) Feasts of the Lord Jesus Christ

Festivals of the Prophets

Feasts of the Apostles

Feasts of the Holy Hierarchs

If no other color is specified Light blue (голубой) Festivals of the Theotokos

representation of the Lord

Annunciation

Feasts of disembodied forces

Feasts of the Virgins Fifth Friday of Lent

Fasting until the Exaltation of the Cross or even Advent (Carpathian Russians) Purple or dark red (фиолетовый или темно-красный) Cross of Our Lord

Great and Maundy Thursday

Lent Weekends Dark Blue, Indigo (синий, темно-синий) Lent Weekends Red (красный) Feasts of the Martyrs

Feast of Saints Peter and Paul

Advent

Feasts of Angels

Elevation of the Cross Pasha (Mount Athos and Jerusalem)

Nativity (Mount Athos and Jerusalem) Green (зеленый) Palm Sunday

Pentecost

Day of the Holy Spirit

Feasts of the monastery saints

festivals of the ascetics

Feasts of fools for Christ

Festivals of the Prophets

Feasts of the Angels Pentecost to Saints Peter and Paul (Carpathian Russians) Black (черный) weekdays of Lent Funerals, commemorations and liturgies on weekdays (Carpathian Russians) White (белый) Theophany

transfiguration

Easter time

Funerals Theophany

Christmas Day Orange or tawny (оранжевый) Saints Peter and Paul fast

Feast of Saints Peter and Paul until the Transfiguration

Coptic Rite[ edit ]

The Coptic tradition, followed by the Coptic Orthodox Church and the Coptic Catholic Church, uses only white robes, with gold and silver considered variations of white. The only exception is during Passion Week when black is used. Nevertheless, decorations in red, gold or blue can be found on some robes.

Ethiopian Rite[ edit ]

The liturgical tradition of Ethiopia, followed by the Ethiopian Orthodox Church and the Ethiopian Catholic Church, includes a wide variety of liturgical colors. Similar traditions are maintained in Eritrea.

Lutheran Churches[ edit ]

The Evangelical Lutheran Church in America (ELCA) uses the same color scheme as that of Anglicans and their Scandinavian Lutheran counterparts, but with gold only for the Easter Vigil and Easter Sunday services, with Holy Week using scarlet instead of purple.

Both the Lutheran Church-Missouri Synod (LCMS) and the Wisconsin Evangelical Lutheran Synod (WELS) use a similar system, except that purple is the primary color for both Advent and Lent (with blue being the alternate color for Advent only is). Use of gold instead of white for Christmas and Easter (similar to the Catholic Church). In the WELS, red is also used during the time of the end times, a time of the Church in relation to the teachings of the Book of Revelation, culminating in the creation of the New Jerusalem (equivalent to Christ the King in the ELCA). . In all three churches, including the ELCA, red is also worn on the last Sunday of October to celebrate the Reformation on October 31, when Martin Luther nailed the 95 theses to the door of the Castle Church in Wittenberg.

Anglicanism[ edit ]

Most Anglican churches use the colors established in the Roman Rite, usually in its post-1969 form, with the exception of Sarum Blue, which replaces violet for Advent, but some use the earlier form, for example with black instead of red on Good Friday. Some churches use black at masses for the dead, but white or purple is more commonly used. For historical reasons, much of the Anglican world communion is noticeably aligned with the practice of the Church of England. Since the 1980 Alternate Service Book, liturgical colors have been recommended for the seasons, with more detailed advice as part of the Common Worship liturgical series, including colors for all Sundays and Feasts printed in the “Core Volume” alongside the collections.

The Lectionary published by the Church now makes detailed suggestions for liturgical color throughout the year, which agrees almost exactly with the above table of Roman Rite usage (post-1969 usage), with five minor exceptions and one other significant one:

there is no reference in Anglican usage to Masses by deceased popes and cardinals;

no liturgical color is proposed at all for Holy Saturday (the words “hangs removed” are printed);

red’s recommendation for confirmation rites is extended to ordination rites;

Lenten Array (unbleached linen) continues to be listed as an alternative option to purple during Lent;

There is an option to use red instead of green during “kingdom time”, the four last Sundays of the liturgical year culminating in Christ the King, as is common in some Lutheran traditions (see below);

Finally, and more importantly, the Church of England regulation proposes that whites on the Sundays after Epiphany be considered a distinct “Epiphany season”, with the ordinary time beginning on the day after Candlemas.

The color scheme proposed by the Church of England also indicates where gold vestments should be used in the churches that have gold and white as distinct colors. The use of pink robes, as in the Roman Rite table above, was mentioned as an option in early editions of Common Worship [14] and is a listed option in the annually published lectionary. However, later Common Worship publications have begun to refer to this practice as “traditional”, reflecting its resurgence.

Sarum Rite[ edit ]

The Sarum Rite was a medieval liturgical rite used in pre-Reformation England that had a specific set of liturgical colors. After the 19th-century Anglo-Catholic revival, certain Church of England churches began to adopt the liturgical colors of Sarum to create what was more an English expression of Catholicism than a Roman expression. One of the main proponents behind this was Percy Dearmer. The exact colors used by the medieval Sarum rite are disputed, but the colors adopted by contemporary churches claiming to use the Sarum scheme include notably deep blue for Advent, popularly known as ” Sarum Blue” and unbleached linen for Lent. The Sarum rite has never received official recognition in the Church of England or the Episcopal Church (USA), but has influenced a number of cathedrals and parish churches.

Methodist Churches[ edit ]

Methodists use a color scheme similar to Lutherans and Catholics. The United Methodist Church prior to the early 1990s used red exclusively for Pentecost, even including the Sundays after Pentecost Sunday, with the use of green being reserved for the Kingdomtide period, which usually lasted from late August/early September to Christ the King (the last Sunday in Kingdomtide). Since the publication of the Book of Worship in 1992, the UMC has followed the ELCA practice of wearing red only on Pentecost, Holy Week and Reformation Sunday and green for the remainder of Pentecost.[16]

Reformed Churches[ edit ]

The Presbyterian Church (USA) or its predecessor denominations have sanctioned the use of liturgical colors and encouraged their use in the 1970 Worship Book, the 1993 Book of Common Worship, and the 2018 Book of Common Worship. Advent and Lent are times of preparation and repentance and are represented by the color purple. The feasts of Christmas and Season of Christmas, Epiphany Sunday, Baptism Sunday, Transfiguration Sunday, Eastertide, Trinity Sunday and Christ the King Sunday are represented by white. Green is the color for periods of ordinary time. Red represents Pentecost Sunday, but can also be used for ordinations, church anniversaries, and memorial services for ordained clergy. Red or purple are appropriate for Palm Sunday. During Holy Week, purple is used until the church is bare on Maundy Thursday; The church remains bare on Good Friday and Holy Saturday, although black may be used in some places on those days.

Similarly, the United Church of Christ gives guidance in its annual calendar as to which liturgical color to use for each Sunday. The general Western pattern is followed, with either purple or blue being recommended for Advent.[17]

References[ edit ]

Sources[edit]

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The Spirit of the Lord

wisdom

understanding

advice

Could

knowledge

The fear of the Lord

The Bible reveals that the character, personality, and power of the Holy Spirit have many dimensions. Unfortunately, most believers live in a tragically limited experience of the role of spirits. But there is more! Keith Miller has worked in the power of the Holy Spirits as a revivalist, revelation teacher, and witness of the miraculous for decades. But it was a revelation of the Sevenfold Spirit of God that changed everything:- Isaiah 11:2 In it, Keith reveals how the seven functions of the Holy Spirit are the foundation for a more fruitful and exciting walk with God. Transform your Christian walk by rediscovering the Holy Spirit as the Spirit of. – Revelation 4:5

The Significance of Seven Podcast Date: October 21, 2019 (65.09) Audio File Narrator: Jon Collins Tim Mackie

Jon: Hey, this is Jon Collins from The Bible Project. Last week we started a brand new series dealing with the theme of the seventh day in the Bible, or in Hebrew, Shabbat. God created the heavens on earth from disorder and chaos in six days, and on the seventh day He Shabbat. And in the same way, God recreates the cosmos and saves people from chaos and disorder.

Tim: What can we say about Genesis 1? We can say that the portrait of time is that the seventh day is a culminating ideal. Also the seventh day is something you have to wait for. Genesis 1 is like a template played over and over again. It’s a design pattern.

Jon: For the observant Bible reader, the idea of ​​rest and the number seven are closely related. God stopped on the seventh day. In Hebrew, the number “seven” has the same consonants as the word for completeness or wholeness.

Tim: In Genesis 1, the seven develops two important symbolic associations. One is that one through seven all together is a symbol of completeness. But then the journey to that completeness also requires you to go through 1, 2, 3, 4, 5, 6. So it’s about a linear journey to completeness.

Jon: And that picture in Genesis 1 of God’s creation gives us a way to think about how God continues to create the world anew.

Tim: Genesis 1 not only tells you what kind of world I live in; it gives you, as an Israelite reader, to see that your life of worship has rhythm woven into the fabric of the universe.

Jon: Thanks for joining us. Here we go. Okay, we’re talking about the Sabbath. Not necessarily the practice of…

Tim: Yes, we made a difference preparing for a themed video that we’re not quite sure what to call now.

Jon: That when we say “Sabbath” we’re not talking about observing a day, even though we’re talking about it…

Tim: We’re not just talking about what happens from Friday night to Saturday night in the Jewish tradition and some Christian Christians.

Jon: On the Sabbath we talk about the idea that God is above all time and time is a climax…

Tim: Yes, taking time in a direction that culminates in a seventh day of rest.

Jon: It all starts in Genesis 1.

Tim: It starts in the first sentence of Genesis 1. Jon: It starts at the beginning.

Tim: This conversation we’re going to focus on Page 1 of the Bible. Where the first creation account actually stretches from Genesis 1:1 to Genesis 2:3 is where this chapter breaks. Such a crap. On the first page of the Bible, the chapter kind of breaks…

Jon: It’s a literary unit, not the chapter.

Timo: Right. And there are many clear indications as to why this is so. However, the idea of ​​a culminating seventh day and the symbolic meaning of the number seven is introduced in the first sentence of Genesis 1, which is seven words in Hebrew.

Jon: Which I would never know.

Tim: Bereshit, bara, Elohim, et, Hashamayim ve’et ha’aretz. seven words. So you think of seven, one of the great things about seven – we’ll talk more about that – one of the things is that the number itself offers the possibility of a perfect symmetry of three with a center and then another three. Literary structures in the Hebrew Bible just do stuff with sevens everywhere. In the first sentence, it has long been pointed out, of these seven words, the central word of Genesis 1:1 is not actually translated in any English translation. It is the Hebrew word et, a grammatical term denoting the direct object of a verb. We don’t have a word in English…

Jon: My brain starts bogging down when we talk about grammar, just so you know. “Direct object of a verb.”

Tim: Oh god. OK. In English: “Jon, hit the ball.” “Jon” is the theme. You are the subject, you are the actor of the verb. The verb is “to hit”.

Jon: I’m the one who hits.

Tim: The object, the thing that gets hit, the object of the verb is the “ball”. Jon: Well, what’s the difference between an object and a direct object? Tim: Oh, there isn’t. Well, because you can have an indirect object.

Jon: What hits John…

Tim: …hit the ball into the field.

Jon: And the field is the indirect object.

Tim: What is marked as a preposition or phrase. Anyway, the direct object “marker” is the Hebrew word. In English, we specify objects by word order. It is the noun that comes after the verb. Jon hit the ball. Well, in English you wouldn’t say “Jon hit…”

Jon: “… the ball into the field.”

Tim: Oh yeah, okay. Well, you could, but it’s awkward.

Jon: It’s awkward. It would be like, “Why is he speaking so poetically?”

Tim: Yes, like Yoda. Yes totally. That’s correct. The reason we are having this conversation is because there is a specific word in Hebrew that marks the object of the verb, which is the Hebrew word et. When “et” is in Hebrew, it is not translated into English by an English word, but by word order. The middle word, word number four in the Hebrew of Genesis 1:1, is the word et. And especially if you look at older Jewish commentators, they find that the word “et” is made up of two letters, aleph and tav, which are the first and last letters of the Hebrew alphabet.

Jon: Tav is the last one?

Tim: Tav is the last one. The first line of the Bible consists of seven words, and in the middle is a word containing the first and last letters of the Hebrew alphabet.

Jon: OK.

Timo: Come now. Oh, I’m just saying as if it could be nothing or it could be that there is some subtle nuance being communicated, that the opening itself is a picture of completeness and wholeness. Seven, which we will see, is a symbol of completeness and wholeness.

Jon: There’s a wonderful symmetry in that.

Timo: Yes. And then the central word is roughly from beginning to end. So it’s both wholeness and completion, but moving in one direction. Beginning means you start, then go on a journey and then you reach the end. So there’s something, even an opening sentence, that we see that this story is about something that’s going to go on and on and on and eventually reach the top.

Jon: What is the object here? Heaven…

Tim: …Heaven and Land.

Jon: There are two direct objects.

Timo: Yes.

Jon: So there are two taverns?

Tim: There are two “ets”. Word number six is ​​the word “et”.

Jon: It looks different.

Tim: It has the word “and” in front of it. “Et Hashamayim” marks the sky. Ve’et and ha’aretz, the land. In the New Testament, in Revelation 1, when Jesus appears to the visionary John, Jesus’ first words in Revelation are, “I am the alpha.” So he takes the Greek letters of the alphabet, the alpha and the omega…

Jon: Because “the omega” is the last in the Greek alphabet?

Tim: Right, yes. So he picks up this concept: “I am the beginning at the end”, I am the first letter of the alphabet and the last letter. He almost certainly riffs off Genesis 1:1.

Jon: It plays the fourth word in the Bible.

Tim: The fourth Hebrew word in Genesis 1:1, having the first and last letters. And probably apart from the passage in Isaiah 41. But that’s a deeper level that we’re moving on right now. The point is that the first sentence puts the number seven in front of us when you read it in Hebrew. The next thing – let’s go back – the most obvious structure we’re part of the literary design for any reader, no matter what language you read it in translation, about the structure of that first narrative…

Jon: Yes, this literary unit. Tim: …literary units are the days. Jon: Seven days.

Tim: So the first sentence of Genesis 1:1 is seven words. Genesis 1:2 says, “Now the land was wild and desolate. Darkness over the face of the deep abyss, but the Ruach (the breath, the spirit, the wind) of God hovered over the face of the waters. Genesis 1:2 contains 14 Hebrew words. The opening sentence contains seven words, the next sentence contains two times seven words. Then, from verse three, the pattern of the days begins.

Jon: Day one.

Tim: …which culminates in seven days. So just think it through. Seven words, that is, seven words twice, results in the whole story of seven days.

Jon: Even though it worked in English, I don’t get in the habit of counting the number of words in a sentence when I’m reading something.

Timo: I hear that.

Jon: It’s like esotericism.

Tim: Yes, it is. It all depends on what you expect from a text. If you were growing up in the first generations when the Hebrew Scriptures came into the Tanak collection, you would have been taught how to read them and you would have been taught that Genesis 1 teaches you how to read Bible literature. Therefore it is probably one of the most beautifully designed pages in the Hebrew Bible. Down to the syllables and word numbers, every sentence has this exquisite design. It is a remarkable page of the Hebrew Bible. And I think it’s because it’s the tutorial lesson. It’s Psalm 1.

Jon: “Here are things to look out for.”

Tim: Yes, you learn how to read Bible literature by spending a lot of time staring at every possible facet of Genesis 1. This is a great example.

Jon: So seven words in Genesis 1:1, 14 words in Genesis 1:2, in the third verse we start with the first day, and throughout this literal unified poem it’s seven days.

Tim: Yes, that’s right. Now let’s take the next step. Remember the first sentence of Genesis 1:1, we had seven words and then the fourth word was “et” (it had the first and the last). So now I’ve suddenly learned from the first sentence, “Oh, if there are seven days, look at the middle and see what happens.” Once I’ve learned this principle, when I look at the seven days, something happens when I look at the middle

Jon: That would be day four?

Tim: It would be day four. If you look at the beginning, middle and end of the seven days, namely days one, four and seven, the first and the last and the middle, you will see that all three days are about time. They’re all about time. The first day is darkness broken by God’s light, and it names that day and night. This is the order of time. The fourth day is about God appointing the sun and moon as rulers of day and night, as well as the stars. Oh, and remember, Genesis 1:14 says, “Let the lights become signs.” We’ve talked about that a lot. They are symbols. And then the next word and for moedim is the Hebrew word, but it’s the word for Israel’s feast days. Seasons is translated into English, which makes English readers think of autumn, winter, spring. That is not what is meant.

Jon: It means when you should celebrate these festivals.

Tim: Moedim, that word seasons and our English translations of Genesis 1:14 is the word used in the rest of the Torah for Passover for the new year, for Pentecost, for the Feast of Tabernacles and the Day of Atonement, and then also for the year of release and for Shabbat. I think in 23 there are seven of these Moedim that Israel should celebrate.

Jon: How handy.

Tim: They’re linked right here in this word right here.

Jon: I see.

Tim: Then move on to the seventh day, the last day of Genesis 1, which is the seventh, here we are presented with God’s Shabbat on the seventh day. And then that Shabbat, the culminating seventh day, becomes the model for the seventh year of liberation, which becomes the model for the seven times seven years of liberation in the Jubilee. If you think about it, this sets up an ancient Israelite to see that all the patterns of my building my life are around patterns of devotion to Yahweh, day and night, day one, I say the Shema at the beginning of the day, I say the shma at the end of the day. This represents the first day. The fourth day is all about the annual festivals. The seventh day is all about Shabbat and the publication of the seventh year – the seven seventh anniversary. So the whole Jewish…

Jon: I generally only see Shabbat on the seventh day. But you say day one and day four speak to you too.

Tim: The beginning, middle, and end of the seven days are about different aspects of the time that God orchestrates and organizes. And conveniently all three of those days represent the totality of the daily, monthly, yearly, seven times seven yearly, entire calendar of Israel’s liturgy and worship outlined in those three days of Genesis 1. Dude, it’s just like…

Jon: When you step back you get to Genesis 1 and the story of everything that emerges. And so it’s like, why do we exist? Why does this matter? And on the first day light and darkness are separated.

Tim: And they are called day and night, which are units of time that are important for people and life – life cycles.

Jon: Then day four, the sun, the moon and the stars where they appear. We’ve talked about these incoming and other conversations. They’re rulers of the sky — and that’s a whole different conversation — but they’re symbols too, and they also help you know when to celebrate the holidays.

Timo: Right. All seven.

Jon: All seven. And all the holidays – and I’m sure we’ll get into that – it’s all about…

Tim: These are different facets of the seventh day diamond.

Jon: And then you come to the seventh day, God rests on the seventh day. And this one really stands out and…

Tim: It culminates.

Jon: It culminates. That’s what I’ve thought of when I think about the Sabbath.

Timo: That’s right. In other words, day seven is part of…think Lego bricks or something. Think of a pyramid. Forget Lego bricks. Think of a pyramid.

Jon: Like what pyramid?

Tim: Well, maybe a pyramid made out of Lego. I do not know. But the seventh day is like the top piece. It’s the most visible and prominent, but it’s actually part of a whole superstructure of interconnected time patterns. And so the smallest block is day and night. The daily repetition of the Shema, which corresponds to the daily morning and evening sacrifices in the temple, which corresponds to the daily maintenance of the lights, the candles of the menorah in the holy place.

Jon: I don’t know.

Tim: We’ll talk about it in detail. Because there are seven of these lights in the holy place. On the first day you will be given the most basic small Lego block. On the fourth day, within a year, you are given all seven major blocks that make up the entire sacred time of the year. The seventh day points to the seventh day associated with the seventh year, associated with the seventh time the seventh year. And so you piece together days one, four and seven, Genesis 1 not only tells you what kind of world I live in, it lets you as an Israelite reader see that your life of worship rhythms are woven into the fabric of the universe. I don’t know if I’ve said it like that before.

Jon: Sure.

Tim: What else would it mean? Because this is the first chapter of a book that will tell you all these things as the story progresses.

Jon: And if you’re reading this chapter, you’re probably practicing all of those things.

Timo: Absolutely. At least when this was created. Nowadays it’s a much wider audience. But the great Theres by whom these texts were written and for whom the first generations read them, they see their own worship patterns reflected in the structure of Genesis. And that’s certainly part of what it’s there for.

[00:19:02]

Tim: When I get to the seventh day, I discover in Genesis 2:1 that I get a little epilogue. Do you remember the opening line of Genesis 1?

Jon: In the beginning…

Tim: …God created the sky and the land. Genesis 2:1 little epilogue, we’re done with that – heaven is on the land and all its host. And then next you get three lines of seven words about the seventh day.

Jon: wow.

Tim: “And God finished the work that he had done on the seventh day, and rested on the seventh day from his work that he had done. And God blessed the seventh day, and made it holy.” Three lines, seven words. Followed by a final summary clause, as he rested on it from all his work for which God created, which joins the penultimate word “creating” to the line of “creating”. Think, in the first sentence you have seven words. Genesis 1:2, you get two times seven words. Now here we are at the last little stanza, and you get three times seven words with a little ski-jump phrase that takes you all the way back to the beginning with the word create. And then you’re like, “Oh, I guess I should read that chapter again.” And you just do that 100 times for 10 years and you got your tutorial on how to read the Bible. Isn’t that amazing?

Jon: Well, since you didn’t mention it, isn’t that last sentence seven words?

Tim: No, but it’s the God who finished his work on the seventh day, created on the seventh day, blessed the seventh day. You get a small triad verb. Then you get a repeat. Why did he bless it and make it holy? Because that’s what he was resting on. It’s the only line at the end that tells you why He blessed and sanctified you. So it stands out from a series of main clauses. Dude, we’re just getting started with sevens.

Jon: Oh, that’s right, because there’s a whole bunch of words that appear seven times.

Tim: Yes, totally. People have known that for a long time. There was an Italian Jewish commentator, Umberto Cassuto, who has a majestic commentary on Genesis 1-11. he points to all these things. Here are some others. We have already mentioned some of them. They are seven words in Genesis 1:1. There are 2 x 7 words in Genesis 1:2. There are seven paragraphs in the seven days. The final seventh day consists of three lines of seven words each. Each of the key words in Genesis 1:1 is repeated in multiples of seven throughout the rest of the story. So God appears 7 x 5 times.

Jon: What’s what? 35?

Tim: 35th land appears 7 x 3 (21 times). Sky with sky appear 7 x 3 times. So sky and land appear 21 times each.

Jon: wow.

Tim: The phrase “light and day” occurs seven times on the first day. The word “Light” appears 7 times within the fourth day. The word “creature” appears seven times during days five and six. The phrase “and God saw that it was good” occurs seven times. That is interesting. God speaks 10 times.

Jon: Oh, they screwed that up.

Tim: Oh, did you? Well, maybe they’re introducing an important new number.

Jon: Oh, 10.

Tim: 10. May I think I have to speak and the other times 10 times that will be important? And in the book of Deuteronomy – did you know that? The phrase “ten commandments” never occurs in the Hebrew Bible.

Jon: Sure.

Tim: The expression is the “ten words”.

Jon: Ten words. God speaks 10 times.

Tim: God speaks 10 times. In other words, the phrase “and God said” occurs ten times, but seven of those times are commands, “it shall be done.” Three of these tenses are: first, “let us make Adam,” second, “be fruitful and multiply,” third, “behold I have given unto thee.” In other words, 7 of the 10 start with the same phrase “let it be,” the other 3 are different. Even within the ten you get a seven. Cassuto concludes, “To assume that all these appearances of the number seven are mere coincidence is not possible. This numerical symmetry is the golden thread that binds all parts of the section together.” Let’s just stop and register that. Whoever wants this narrative organized etches into our psyche the symbolic meaning of the seven as a sign of completeness and wholeness. But also from seven as the culmination of a journey from one to six that develops into seven. Because think about day one, day two, it all builds up to something. The light and the waters from the waters and the land. are we done No, we’re not done yet. We need to fill it with creatures. So we get the lights and we get the sky and the sea creatures. are we done yet No, we need the country and then the people who rule over everything. But even the sixth day is not the highlight. It is this seventh day that then stands out…

Jon: It’s a different kind of day.

Tim: It’s a different kind of day.

Jon: There is no creation.

Tim: Yes, that’s right. Seven has two meanings here: completeness and wholeness, but then also a journey to wholeness that builds on that. That’s helpful. I’ve never said it like that before. But I think that’s right.

Jon: Say it again.

Tim: In Genesis 1, seven develops two key symbolic associations. One is that the seventh, one through seven all together, is a symbol of completeness. Think about how days one through seven work together as a whole.

Jon: To create the entire cosmic order?

Timo: Yes. It’s as if the whole beautiful cosmos is a seven. But then again, to get to that completeness, the journey requires you to go through 1, 2, 3, 4, 5, 6. So it’s a linear journey to completion. Seven is the complete whole. Counting to seven is a journey to reach the complete whole. In a way we are back to creation, the wholeness of creation and the liberation from chaos and death and slavery…

Jon: We talked about that in the last episode.

Tim: … to reach that consummation. There are two key ideas here.

Jon: Two core ideas with the Sabbath.

Timo: Yes.

Jon: One is that there is a sense of order and completion and that God is in charge of all times.

Tim: It brings about harmonious wholeness and completeness.

Jon: And so we should remember that we are not masters of our own time. But then the other idea is that the purpose of time is to peak and rest.

Tim: Destiny.

Jon: Destiny.

Tim: It takes a journey to reach that wholeness or completeness.

Jon: The antagonist to that is death and pain…

Tim: Or in Genesis 1 darkness and disorder.

Jon: And when we control our time when we fight, we use our own energy to fight against darkness and disorder. There is also the purpose of the Sabbath, meaning that God will do that for you.

Tim: Yes, that’s right. The seventh day is about the complete harmonious order of God’s world, the journey to the seventh day beginning with darkness and disorder, journey 1, 2, 3, 4, 5, 6 is about the journey from darkness and disorder into this completeness and this harmonious whole. And so the seventh day contains these two nuances. It would be good to develop a short form for this. Maybe one is completeness and the other is…

Jon: Liberation.

Tim: I mean liberation that carries the Exodus in, but that’s what it all boils down to. In retrospect, Genesis 1 is about a kind of exodus of creation from darkness and disorder into…

Jon: It’s kind of a liberation.

Timo: Yes. The Journey to Seven is about being freed from One,…

Jon: Liberated into completeness.

Tim: Freed into completeness. Ah, there you go. Liberation leads to completeness. But liberation and completeness are…

Jon: Or integrity found in liberation.

Tim: That’s a major thing with Genesis 1, which is where we start. And that sets the table for clarification of what it means for God to stop and rest on Shabbat?

Jon: What does Shabbat mean to God? Tim: Now let’s talk about it.

[00:28:54]

Jon: So we’re going to talk about the rest of God and what that means. Before we get into that, why seven? Why the number seven as the number of completeness? Why not the number nine? It could have been nine or fifteen or three. This would all create a nice symmetry as well.

Tim: Yes, three is a nice symmetry. In fact, it’s easier than seven, isn’t it? In fact, I’ve had a hard time finding sources related to ancient historians to find any sort of consensus on the matter. However, the most repeated connection in all of this is actually the phases of the moon. So a lunar cycle is – and here I am quoting from an older work by a man surnamed Farbridge who wrote a classic work called Numbers Symbolism in Biblical and Semitic cultures. The lunar cycle is 29.5 days.

Jon: 29.53 days to be exact.

Tim: The biblical Hebrew word for month is “Chodesh” and its way of speaking about the lunar cycle – the month. So you break that number down and you get a lunar month – what? 7.3-ish daily cycles. A lunar month is essentially…

Jon: Four times seven is 28, so you still have a day and a half.

Tim: What you often find are old Semitic and old Babylonian calendars doing a number of cycles of seven and then having different ways of balancing that out… they call it intercalation where they put in extra days to balance that out.

Jon: Start again…

Tim: Accumulation. That’s correct.

Jon: We do the same with leap years.

Timo: Exactly. That’s correct. What you can also do then, instead of using the moon, is use lunar cycles, which is what modern western calendars are based on the lunar cycle.

Jon: Wait, that’s the moon. solar cycle.

Tim: I’m sorry.

Jon: Solar cycles.

Tim: Solar cycles. That’s what I meant. solar cycle…

Jon: That’s a year.

Tim: …the 365 point something.

Jon: Point two something. It’s something like 0.24.

Tim: That actually makes you a bit cleaner. Because basically you can make a solar year and then you just have to add an extra day every four years.

Jon: Although, because it’s not exactly one, you skip a leap year every hundred years.

Timo: Fascinating.

Jon: And every thousand years, you don’t skip that leap year. For this reason, we can then stay on course for a year.

Tim: Well, there you have it. Here’s something fascinating. That’s right. Ancient historians in biblical scholarship have attempted to trace the origins of Sabbath practice in ancient Israel. And so it is true that they can recognize certain time cycles like an ancient Sumerian or Babylonian culture that uses a structure of seven somewhere, but never as consistently as in the Jewish calendar. The Jewish calendar is all about sevens. In fact, the Sabbath cycle is independent of the lunar cycle. The Sabbath does not follow the moon. And then some people argue, well, did it originally follow the lunar cycle and then eventually deviate from it? But when you get to the form of the Hebrew Bible, the final form of the Second Temple period—repeatedly like a quilt—it is made of much older material. But the final formation of the collection is the Second Temple, for even then the seven-day cycle, independent of the lunar cycle, is ancient, even except for the Jewish people who compile the Tanak. In other words, the Sabbath cycle as a seven-cycle does not coincide with any natural phenomenon.

Jon: Well, apart from that, of course, a lunar cycle is only four sets of seven.

Tim: Roughly, but not exactly.

Jon: Not exactly.

Timo: No. This means that there are sometimes some of Israel’s feast days that are connected to the first day of the month and remain independent. As Rosh Hashanah is the first day of the seventh month of the religious calendar. And sometimes that’s a Sabbath, sometimes it’s not.

Jon: It’s interesting to think about how at some point in human history it just became normal…you have to think about how we organize our concept of time. We have the sun and the moon of the stars, but still the sun creates the days and that’s really obvious. That’s obvious. But then let’s look at the lunar cycle, why are you dividing that into four weeks? Someone just had to decide, “You know what, it makes the most sense for us to repeat our lives in a seven pattern?” Eventually it became like that thing.

Tim: Well, the strict seven-day cycle is the old Israelite-Jewish thing that passed into Western culture through Judeo-Christian tradition. The Babylonians sometimes used sevens, but not consistently, not everywhere. Their calendar was not like the Jewish calendar. I didn’t do the homework on ancient Greek and Roman calendars here. Here’s something. You and I grew up in a culture where the seven-day workweek is taken for granted. We don’t even understand this religious tradition, the Judeo-Christian tradition was an ethno-religious minority for most of its earliest history. The way they used their calendar was at odds with the world around them and their way of considering the calendar. And we can’t even imagine that.

Jon: If you lived with Jewish people and you walked around, they would say, “Hey, it’s Sabbath.” And you would say, “What?”

Timo: Exactly. Think about why what we are most visible to the Canaanites or Greeks and Romans would make Israelites and Jews stand out. Kosher food loss, circumcision, especially in the Greek and Roman eras where everyone hangs around the public pass, all males, circumcised or not. It’s public knowledge. And then calendars, they don’t work. And so, especially in Greek and Roman times, the Sabbath practice in propaganda and anti-Semitic propaganda earned ideas that the Jews were lazy. Here it comes from.

Jon: Because they stopped working.

Tim: Because they stopped working one day a week.

Jon: And I think they are.

Timo: Absolutely. Eventually, the Roman Empire gave Jews special tax exemptions and legal status as a legitimate religious group. So it was legal and acceptable that this didn’t work and could pay certain taxes to Jerusalem. But it was still like they were just weirdos in the eyes of their neighbors.

Jon: Making up the meaning of your calendar is like November. You know where everyone just grows a mustache and it’s like, ‘Why are you doing that? It’s November.” Who said, “It’s November. This is a made-up thing.”

Tim: Oh, got it. OK. Yes, of couse. Yes understood. Secure. And like America, every time a new holiday is introduced, it’s usually controversial. So yes, the structure of time is not woven into the nature of reality.

Jon: Seven days a week.

Tim: For an ant, it’s just light, dark, light, dark. People bring meaningful structures into time and different cultures do it differently. The biblical heritage has a time structure that, in its present form in the Hebrew Scriptures, the seven-day cycle, does not depend on the moon or the sun or the seasons.

Jon: It’s not. I mean you can see where I would have been inspired by the lunar cycle. But then to get stern and say, well, despite everything… we’re not even trying to catch up with the lunar cycles. We’ll stick with seven. Something at seven

Tim: And that’s going to be important. It is part of the narrative of the Hebrew Bible; it is God’s act of creation—God’s ability to create an organization out of nothing. The seven-day pattern does not spring from nature, it springs from the supernature, which is God’s power to create time and order. For this reason, the classical Jewish calendar allows you to trace the chronology of the Hebrew Bible back to the first day of creation.

Jon: You can say it again.

Tim: The seventh day of creation is the first Sabbath. You can work out the chronology of the Hebrew Bible…I forget. We are in the year 5,700?

Jon: From day one?

Jon: From creation. Does younger age come into play here?

Tim: Well, that’s just in the Jewish tradition. There is also a Christian version of it. In orthodox Jewish circles the date is marked by how many days and years it is from Genesis 1:1.

Jon: And you keep that because you count generations?

Tim: Because you can reconstruct the chronology of the Hebrew Bible in a certain way to get all the way back, how many cycles it takes through the history of the Hebrew Bible to get you back to Genesis 1:1. You can do it.

Jon: Crazy. You really can.

Tim: There is a common ancient oriental background to the meaning of seven as the beginning of something new. In other cultures it is tied to the lunar cycle of the seven-day structure, but with a little…

[Crosstalk 00:39:14]

Jon: With a few days a day and a half.

Tim: The biblical structure of the seven-day Sabbath as a symbol of completeness is also linked to another factor unique to Hebrew, which is that the word fullness, for something meant to be complete or complete, uses the word “fullness” or “completeness.” ‘ is written with the same three letters as the number seven. Sheva is the Hebrew word for seven, and then Shaba is the Hebrew verb for full. This play on words is exploited many times by the biblical authors. There is also the word shevuah or swearing an oath sheva is also a play on words made in connection with the Sabbath, namely, the feast day called Shavuot or Pentecost is about waiting seven times seven days after Passover until Pentecost. And that’s called Shavuot, which can mean seven or weeks. But the same spelling is also a Hebrew word for “oath.” A pun develops that continues above it. The Sabbath structure of time is about God’s covenant oath to structure all time in creation. All there is to say is the three letters…

Jon: Oath. Like some kind of obligation.

Timo: Yes. It is God’s oath or covenant on the structuring of time. Anything that says seven as a symbol of completeness is rich, is deep. And that’s why I find the seven everywhere in the Hebrew Bible, because it’s such a common symbol of completeness.

[00:41:35]

Jon: What does it mean for God to rest?

Tim: We talked about that earlier. In Genesis 2:1, until the consummation on the seventh day, the heavens and the land are complete, what God is doing, the Hebrew verb for God is resting, the verb is shabbat where the word sabbath comes from you. If you’re doing a word study on Shabbat, the verb comes up a lot, and it technically means to stop, to cease. Here is a good example from Joshua 5. After the Israelites enter the land, after crossing the Jordan River, in Joshua 5 the manna bread they were given in the wilderness is Shabbat.

Jon: It’s over.

Tim: It’s not like, “Oh, the mansion is relaxing.” It stops. It stopped. But here’s what’s interesting. The verb used in Genesis 2 is Shabbat. Remember we looked at The Ten Commandments?

Jon: The other words that start with an N or something.

Tim: Yes, exactly.

Jon: Nuah.

Tim: Yes Nuakh. Exodus 20 says, “In six days Yahweh made the heaven and the land and the sea and everything that is in them, and he nuakhed—he rested on the seventh day. Is that why Yahweh blessed the Shabbat? In the Ten Commandments you get both the word shabbat and another verb, nuakh. Nuakh – it’s interesting – it’s much closer to our English word residue. But actually another nuance that we don’t quite have in English. Maybe we have. Here, look at some examples. In Exodus 10 these are uses of the word Nuakh. In Exodus 10, one of the 10 plagues on the locust, Exodus 10:14, it says: “The locusts came up on the land of Egypt and nuakhted throughout all the land. ”

Jon: It’s like an offspring.

Tim: Well, they come across the country. “They nuakh” means they enter and fill up. They nuakh. It’s the idea of ​​settling down.

Jon: Settle down.

Timo: That’s right. When this verb is used for God, here, God nuakhed on the seventh day, in Exodus, it refers to creatures, humans can nuakh and it always involves settling in a place. And then it often settles somewhere for God and man because it’s safe and stable and safe now. As it says at 2 Samuel 7:1, “Now when King David was dwelling in his house – he had already been through all these great battles – it says, ‘Yahweh had given him Nuakh from his enemies.'” And so has he rest. Then this is the chapter where he will propose to build a temple. The time of war is over, we rest in the land. God has given us rest, now we can at the – what do you call it? domestic affairs?

Jon: Yes.

Timo: Something like that. This is the picture.

Jon: We have the concept of nesting.

Timo: Oh yes.

Jon: Like getting your home in order, comfortable. just to make you feel at home.

Tim: I first came across this term as we were preparing for the birth of our first child when Jessica was pregnant. That’s when I first heard the term.

Jon: She nested.

Tim: Parents who give the children gifts. Yes.

Jon: That makes sense for kids. Yes.

Tim: But is it also used in other ways?

Jon: Well, maybe not. Maybe I’m just wrong. I think you could just use it to make your home more convenient. Those seem to be two different ideas. You could separate these ideas. You can rest and settle in. You can’t settle in without resting, but you can rest without settling in. Like I’m coming to your house just waiting for you to get ready, I might kick my feet up a little but I’ll sit there and maybe check something on my phone. I may feel like I’m resting, but I’m not going to settle in. I’m not going to take off my shoes and put them on the sofa and turn on the TV.

Timo: That’s right. This is Nuakh.

Jon: This is Nuakh.

Tim: But if you’re a Nuakhing, that means you’re Shabbated. In other words, you stopped doing what you were doing before – you left work. If you come to my house for the Nuakh on Friday night and do all that stuff, what you were doing a few hours earlier was the Shabbat of your work week.

Jon: I understand there is a Shabbat and Nuakh. Just trying to understand when I say calm or when nuakh means calm should I always remember to settle in?

Tim: I see.

Jon: Is it always meant that way or can it just mean what we mean sometimes by just saying I’ll pause for a second?

Tim: Well, that’s Shabbat.

Jon: Taking a break is Shabbat?

Tim: To stop. Nuakh then means to take a break so I can get used to my termination.

Jon: And that’s rest.

Tim: And this is Nuakh. The challenges in our English translations, we see no difference between Shabbat Nuakh. All this gets the English word “rest”. And they are coordinated. I mean the fact that Shabbat uses Genesis 1, but now we’re on the 10 commandments and both words are used. Shabbat and Nuakh are used. And I think there’s a reason. Du nuakh to a place that’s safe and stable and safe. In Genesis 1 we only have the dry land and the man appointed to rule and the whole question is, will the people go Nuakh in this God-provided place?

Jon: Will we settle in?

Tim: Let’s see how the story continues. Has God settled in? Has God come to rest? That is interesting.

Jon: Yes. Because God, doesn’t he have Shabbat? Doesn’t he have nuakh?

Tim: It’s Shabbat, but it’s Nuakh. In other words, in Genesis 1 you build up. I actually haven’t even worked that out with great clarity in my head, it’s kind of cloudy. The seventh day is a climax. They go from darkness and disorder in Genesis 1 to the seventh day. In a sense, it’s like, “Ah, yeah. But in another sense you are only setting the stage for the eighth day when man and God are together in the Garden of Nuakh.

Jon: Wait, is that word used in Genesis 2?

Timo: No.

Jon: But the idea is?

Timo: That’s it.

Jon: Oh, is it?

Tim: We’ll talk about that in a moment. Jon: Cool.

Tim: Maybe next episode or two. The seventh day on a cosmic scale from Genesis 1, the seventh day is an accomplishment. In terms of the unfolding narrative of the Hebrew Bible, the seventh day of Genesis 1, okay, now, is God and man going together in this place that God intended for the Nuakh? Let the drama begin.” And of course that doesn’t happen.

Jon: Well, I’ve heard you say that God’s Sabbath rest in creation is a rest and restraint. You’ve used this expression before: rest and reign.

Tim: Yes, that’s right.

Jon: And I didn’t really ask you much about it. How do you get the ruler? Is that part of getting used to it? Actually I knew you got it from this if this is associated with the temple and the way of creation on the last day seventh day is a temple king will come and settle in his palace. Right?

Timo: Yes. Like David. We just read 2 Samuel 7, King David dwelt in his house, Yahweh gave him rest. Now I’m building the temple. And it is indeed his son who builds the temple. In other words, the language of God’s resting place, God’s Nuakh, the Nuakh is Menuha.

Jon: Where does this language come from?

Tim: That’s temple language. Here, this is the closest example to understanding the verb nuakh is Psalm 132. The whole Psalm is about God appointing David as a messianic lineage to make a covenant (of your seed will come a king). But then also closely aligned with the promise of a new David is the temple, a resting place. And so you read in Psalm 132: “For Yahweh has chosen Zion, he has desired it for his dwelling place, this is my resting place.”

Jon: My Nuakh place?

Tim: It’s a noun associated with Nuakh. Menuha. “Forever and ever I sit here on the throne.” This is the royal language of God. “For I desired it.” In a way, Genesis 1 gives us a picture of the entire cosmos as a temple. On the seventh day, God assumes his dominion and dominion and rests in his temple.

Jon: He stops from the work of creating the temple and then his presence fills him.

Tim: His presence comes and fills it.

Jon: In a way, that’s like the real work of a king begins, right?

Timo: Absolutely. Yes, operationally. But the point is I did all the hard work to get it done. Well, here it is, it’s ready, I’ll fill it, and now I’ll monitor its operation. That’s correct,

Jon: That’s a kind of calm.

Tim: That’s called rest – settling in.

Jon: To settle in.

Timo: That’s right.

Jon: But you could also call it work.

Tim: Well, it’s a new kind of work. It’s not the work it took to get it all done. It is now work to enjoy the fruits of your labor. All this will provide the template …

Jon: Unless your kingdom stinks. Do you know when men are supposed to rule and the nations come against you?

Tim: There are so many layers here. All of this provides a template for Israel’s entry into the promised land. The promised land and the book of Deuteronomy is called Israel’s Nuakh. The Menuha (the place of rest). This whole thing will be that you will inherit land you didn’t work for, vineyards you didn’t plant, houses you didn’t build. Everything has been provided for you. Just like in Genesis 1, mankind is given this place of rest that they didn’t make. It was already prepared for her. The idea of ​​inheriting the place of rest, since Israel inheriting the promised land is a place of rest, doesn’t mean they don’t have to farm. But that doesn’t mean they have inherited this great gift to enjoy. And then of course they lose it. There is something similar. This is all structured in analogy to Genesis 1. God is the one who provides stability and works on it. On the seventh day he rests, fills it, governs it and wants to share it with others so that they can join this rest. This is the model. Those are both ideas. The creation and completion and the journey to rest from disorder and darkness is this liberating thought.

[00:52:53]

Tim: Genesis 1, the seventh day is both, kind of gives you the whole story, man, that sounds great. Humanity with God Shabbating and Nuakhing in this beautifully organized creation. Sounds great. What other vocabulary for contemplating God and man in place of abundance and security? Now, another thing that God does on the Sabbath day is to bless it. he blessed the Sabbath day. It’s the day of blessing. It is the day of completion, the day of rest and the day of blessing.

Jon: And that word is losing meaning to me so quickly.

Jon: He blessed it.

Tim: Well, in Genesis 1, have I come across that word before?

Jon: I mean, at the end of each day, he blesses the day, right?

Tim: He bl

spiritual gifts

For the charisms listed in the New Testament, see Gift of the Spirit

The Seven Gifts of the Holy Spirit is an enumeration of seven spiritual gifts first found in the Book of Isaiah[1] and widely commented on by Patristic authors[2]. They are: wisdom, understanding, counsel, fortitude, knowledge, godliness, and fear of God.[3]

Book of Isaiah[edit]

Seven Gifts of the Holy Spirit. Folio from Walter’s manuscript W.171 (15th century)

The seven gifts are found in the book of Isaiah[4] 11:1-2, a passage that refers to the characteristics of a messianic figure empowered by the “Spirit of the Lord.”[5]

The Greek and Hebrew versions of the Bible differ slightly in the listing of the gifts. In the Hebrew version (the Masoretic text), the “Spirit of the Lord” is described in terms of six attributes: wisdom, understanding, counsel, power, knowledge, and “glory of the Lord.” The last attribute (honor of the Lord) is mentioned twice.[6] In the earliest Greek translation (the Septuagint), the first mention of godliness is translated “spirit of […] piety” (πνεῦμα […] εὐσεβείας).[7]

Verse Hebrew

Masoretic[8] English

New international version[9] Greek

Septuagint[10] Latin

Vulgate[11] 11.1 א וְיָצָא חֹטֶר, מִגֵּזַע יִשָׁי; וְנֵצֶר, מִשָּׁרָשָׁיו יִפְרֶה. ‎ A sprout will come out of the stump of Jesse;

from its roots a branch will bear fruit. και εξελευσεται ραβδος εκ της ριζης ιεσσαι

και ανθος εκ της ριζης αναβησεται et egredietur virga de radice Iesse

et flos de radice eius ascendet 11.2 ב וְנָחָה עָלָיו, רוּחַ יְהוָה–רוּחַ חָכְמָה וּבִינָה,

רוּחַ עֵצָה וּגְבוּרָה, רוּחַ דַּעַת, וְיִרְאַת יְהוָה. ‎ The Spirit of the LORD will rest upon him –

the spirit of wisdom and understanding,

the spirit of counsel and power,

the Spirit of knowledge and fear of the Lord – και αναπαυσεται επ’ αυτον πνευμα του θεου

πνευμα σοφιας και συνεσεως

πνευμα βουλης και ισχυος

πνευμα γνωσεως και ευσεβειας et requiescet super eum spiritus Domini

Spiritus sapientiae and intellectus

spiritus consilii and fortitudinis

spiritus scientiae and pietatis 11.3 ‎ and he shall delight in the fear of the LORD. εμπλησει αυτον πνευμα φοβου θεου et replebit eum spiritus timoris Domini

The names of the seven gifts mentioned in the Greek translation were then translated into Latin as follows:

sapientia intellectus consilium fortitudo cognitiō (or scientia as in the scripture above) pietas timor Domini.

In Christianity[edit]

The seven gifts of the Holy Spirit are one of several lists of virtues, vices, and blessings in Christian devotional literature that follow a scheme of seven.[12] Others are the seven deadly sins, the seven virtues, the seven last words of the cross, the seven petitions of the Lord’s Prayer and the Beatitudes.[13]

The seven gifts were often represented as doves in medieval texts and are particularly prominent in depictions of the Tree of Jesse, which depicts Jesus’ genealogy. For St. Thomas Aquinas, the dove, by its qualities, signifies every gift of the Holy Spirit.[14]

Catholicism[ edit ]

Although the New Testament does not refer to Isaiah 11:1-2 regarding these gifts,[15][16] according to the Catechism of the Catholic Church, “these gifts complete and perfect the virtues of those who receive them.”[17 ] initiates receive at Baptism and are strengthened at Confirmation so that the truths of faith may be proclaimed. “Receiving the sacrament of Confirmation is necessary for the fulfillment of the grace of baptism” because “through the sacrament of Confirmation [the baptized] are bound more completely to the Church and enriched with a special power of the Holy Spirit. Therefore, as true witnesses of Christ, they have a greater obligation to spread and defend the faith by word and deed.”[18]

Anglican Communion[ edit ]

Catholic teaching is echoed by the Anglican Church, which teaches that “the transmission of the gifts of the Spirit is conjoined with baptism, and with confirmation and ordination.”[3] Confirmation completes baptism since it occurs through the laying on of hands by the bishop that the seven gifts of the Holy Spirit are bestowed.[19]

The seven gifts[ edit ]

wisdom [edit]

Wisdom is considered the first and greatest of gifts. It acts on both the intellect and the will.[20] According to St. Bernard, it illuminates the mind and instills an attraction to the divine. Adolphe Tanquerey OP explained the difference between the gift of wisdom and that of understanding: “The latter is a view of the mind, the former an experience of the heart; one is light, the other love, and so they unite and complete each other.”[21] A wise and loving heart is the culmination of the theological virtue of charity.

understand [edit]

Understanding helps one relate all truths to one’s supernatural purpose; it further enlightens the understanding of Scripture; and it helps us to understand the meaning of religious rituals. This gift strengthens discernment through prayer, scripture, and the sacraments. All of this gives a person a deep appreciation of God’s providence.[22]

advice [edit]

Advice acts as a kind of supernatural intuition to enable a person to make quick and correct judgments, especially in difficult situations. It perfects the cardinal virtue of prudence. While prudence works in harmony with reason enlightened by faith, the gift of counsel works under the direction of the Holy Spirit to enlighten the will of God.[23]

steadfastness[ edit ]

Bravery is often identified with courage, but Aquinas also includes perseverance. Joseph J. Rickaby describes it as a willingness to stand up for what is right in the eyes of God, even if it means accepting rejection, abuse, or physical harm. The gift of fortitude gives people the spiritual strength needed to do good and endure evil.[24] It is the fulfillment of the cardinal virtue of the same name.

knowledge [edit]

The gift of knowledge, as far as humanly possible, allows one to see things from God’s perspective. It “allows us to perceive the greatness of God and his love for his creatures” through creation.[25]

piety[ edit ]

Piety aligns with reverence. A reverent person acknowledges their total trust in God and comes before God with humility, trust, and love. Thomas Aquinas says that piety perfects the virtue of religion, which is an aspect of the virtue of justice, by attributing to God what is due to God.[26] In a series of lectures on the gifts of the Holy Spirit, Pope Francis said piety is a recognition of “our belonging to God, our deep communion with him, a relationship that gives meaning to our whole lives and keeps us committed in communion with him, ourselves in the most difficult and troubled moments.” Francis continues: “Piety is not just external religiosity; It is this genuine religious spirit that leads us to turn to the Father as His children and to grow in our love for others, seeing them as our brothers and sisters.”[27]

fear of god [edit]

Fear of God is related to wonder (or awe). With the gift of godliness one becomes aware of the glory and majesty of God. During a general audience in June 2014, Pope Francis said it was “not submissive fear, but a joyful awareness of the greatness of God and a grateful knowledge that only in him can our hearts find true peace”.[28] A man of wonder and awe knows that God is the perfection of all his desires. Aquinas describes this gift as fear of separation from God. He describes the gift as “childlike fear,” like a child’s fear of offending his father, rather than “submissive fear,” that is, fear of punishment. Fear of God is the beginning of wisdom. It is the fulfillment of the theological virtue of hope.

Thomas Aquinas: Relation to the virtues

In Summa Theologiae I.II, q. 68, a1, Saint Thomas Aquinas says that four of these gifts (wisdom, understanding, knowledge and counsel) direct the intellect, while the other three gifts (valor, piety and fear of God) direct the will to God.[ 29]

In some respects the gifts are similar to the virtues, but an essential difference is that the virtues work under the impulse of human reason (impelled by grace), while the gifts work under the impulse of the Holy Spirit; The former can be used if desired, but the latter, according to Aquinas, only works if the Holy Spirit desires it. In the case of bravery, the gift has the same name in Latin and English as the virtue to which it is related, but from which it must be distinguished.

In Summa Theologiae II.II Thomas Aquinas asserts the following correspondences between the seven heavenly virtues and the seven gifts of the Holy Spirit:[30]

The gift of wisdom corresponds to the virtue of charity.

The gifts of insight and knowledge correspond to the virtue of faith.

The gift of advice (right judgment) corresponds to the virtue of prudence.

The gift of fortitude corresponds to the virtue of courage.

The gift of fear of God corresponds to the virtue of hope.

The gift of reverence corresponds to the virtue of justice.

No gift is directly attributed to the virtue of temperance; but the gift of fear can be taken as such, since fear drives one to limit oneself from forbidden pleasures.

Rev. Brian Shanley contrasts the gifts with the virtues thus: “What the gifts do beyond the theological virtues (which they presuppose) is to make the agent sensitive to the special promptings of the Holy Spirit by actively practicing the life of the virtues ; the gifts are necessary for the perfect working of the virtues, especially in the face of our human frailty and in difficult situations.”[31]

Augustine: Relation to the Beatitudes[ edit ]

Saint Augustine made a connection between the gifts of the Holy Spirit and the Beatitudes (Mt 5:3-12).

Blessed are the poor in spirit, for theirs is the kingdom of heaven, reflecting the fear of the Lord, as the “poor in spirit” are the humble and godly.

, reflects the fear of the Lord, since the “poor in spirit” are the humble and godly. Blessed are those who mourn, for they shall be comforted, equals the gift of knowledge, for Augustine’s knowledge of God brings both a heightened awareness of personal sin and, to some degree, sadness at the abandonment of practices and activities that divide one From God.

, corresponds to the gift of knowledge, since for Augustine knowledge of God brings with it both a heightened awareness of personal sin and, to some degree, sadness at abandoning practices and activities that separate one from God. Blessed are the meek for they shall inherit the land, refers to piety.

, refers to piety. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied, referring to bravery.

, refers to bravery. Blessed are the merciful, for they are shown mercy demonstrating the gift of counsel.

demonstrates the gift of advice. Blessed are the pure in heart, for they shall see God, the gift of understanding.

, the gift of understanding. Blessed are the peacemakers, for they shall be called children of God, wisdom.

, wisdom. Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.[32]

See also[edit]

by blog contributor Eryn Johnson, July 2018, updated January 2022

If you’ve shopped at Woman Shops World before, you know how much we love color.

But that’s not just because color is beautiful and fun. Did you know that each color has its own vibrational energy that affects your feelings, mood and thoughts?

You can use specific colors as manifestation colors in many different ways to channel a specific type of energy:

Wear them as clothes

Wear them as jewelry (our favorite!)

Eat different colored foods

Paint the walls of your house

Create art focused on specific colors and more!

The sky really is the limit. Many of us wonder, “What is the best color for manifestation?” or “What color represents protection?” Scroll through the list below to discover the meaning behind the colors you see every day – we bet some of them will surprise you!

Black. Black is the color of protection, banishment, grounding and security. Do you feel like your sense of security has been shaken in the weirdness of the world lately? Wear and work with black to restore boundaries, protect your energy, banish negative energies, and find more safety and security. Shop black here at Woman Shops World.

Blue. Blue is associated with forgiveness, harmony, astral projection and the throat chakra. Use it to open your throat chakra (your communication center and your boundary setting center) to help you find and use your voice. You can also use it to create more harmony in your life, to work with the astral realm if you like that kind of thing, and to cultivate forgiveness for yourself and others. Shop Blue here at Woman Shops World.

Indigo.Would you like to open your third eye chakra, connect with your intuition and develop your psychic abilities? Work with Indigo. This color is great for helping you with divination, meditation and connecting with your own psychic abilities. Shop Indigo at Woman Shops World here.

Brown.Brown is great for blessing your home and working with the earth. When you feel disconnected from nature, moving to a new environment or feeling stuck with many anxious thoughts in your head, wear and work with Braun! Shop brown at Woman Shops World here.

Copper. Copper is associated with money, success and career growth – think of the coins in the tarot in the most traditional sense in the world. Work with copper to bring more money and career opportunities into your life. Shop Copper here at Woman Shops World.

Gold. The color gold is naturally associated with the energy of the sun. For this reason, it is also associated with sacred masculine energy, health and happiness. Work with gold to connect to the more active or yang side of you and maintain good health! Buy gold at Woman Shops World here.

Orange. Orange is associated with your sacral chakra, the center of your creativity, passion and sexuality. Wear and work with orange to cultivate this energy and create more joy and pleasure in your daily life. Shop orange here at Woman Shops world.

Pink.Pink is the color of nurturing, emotional healing and harmony. Work with pink to create more Libra-style bliss in your life, nurture yourself and others, and prioritize self-care. Shop Pink at Woman Shops World here.

Purple.Purple was traditionally the color of royalty. It is associated with wisdom, spiritual power, independence and understanding. Work with purple to connect with your own wisdom and spiritual power and open greater areas of understanding within yourself. Shop purple beads, tassels, poms and more at Woman Shops World here

Green. Green is associated with abundance, attraction, manifestation, growth and plant magic. Use it to connect to the earth, manifest your desires, and fuel your own personal growth. Shop green here at Woman Shops World!

Red.Red is the color of passion, sexuality, courage and the fire element. Work with red when you want to channel the energy of fire, e.g. B. when you are working on a new creative project, when you are with your romantic partner, or when you need an extra dose of courage and confidence. Shop red here at Woman Shops World.

Silver. Silver is the color of dreams, meditation and the moon. Use silver to attune to the phase of the moon (and your own phases!), your feminine energy, receive messages in your dreams, and quiet your mind for meditation. Shop silver here at Woman Shops World.

White. White is associated with truth, aura balancing, peace and purification. You can wear and use white in your home to balance your aura, clear your chakras and energy field, and cultivate more peace in your life. Shop white beads, tassels and more at Woman Shops World here.

Yellow. Yellow is the color of inspiration, pleasure, happiness and the element of air. Wear and work with yellow when you want to be inspired, when you want to bring more pleasure and joy into your life and when you want to manifest travel! Shop yellow at Woman Shops World today.

Not only can you use these colors in your future life, you may also want to take a look at how you are already using these colors in your life. Don’t you feel connected to the energy of the color you always wear or the color painted in certain rooms of your home? Now that you know more about color meanings, you can change them!

Explore the candy land of colors in Woman Shops World to work with each of these magical colors.

About Eryn Johnson:

Eryn is a yoga teacher, freelance writer, and social media manager currently based in Philadelphia. She completed her 200 hour teacher training in Rishikesh, India where she became obsessed with mantra chanting, yoga philosophy and chai tea. When she’s not doing yoga, she’s planning her next trip, hosting the Living Open podcast, or eating Thai food. Follow her adventures on Instagram at @erynj_ and at www.livingopenshow.com

Do you want to create your own colorful magic?

Download The Art of Mala Making today!

The color wheel is a visual representation of color theory first proposed by Sir Isaac Newton in the 18th century. More of a color chart or scale than anything else, a color wheel shows the relationship of colors to each other.

A color wheel is useful for identifying harmonious colors for a specific context.

The most common version of a color wheel contains 12 colors based on the Red Yellow Blue (RYB) artistic color model. In this model, the primary colors red, yellow, and blue are juxtaposed with their complementary secondary colors (green, orange, and purple) and alongside their tertiary color variations (yellow-orange, red-orange, red-purple, blue-purple, teal, and yellow-green).

Tertiary colors are the colors created by mixing a primary and secondary color.

There are many variations on the traditional RYB color wheel concept. Another popular color wheel is the red-green-blue (RGB) or red-green-violet (RGV) wheel, with secondary colors cyan, magenta, and yellow.

This painting is another example of how prominent gold, red, and blue are in Christian art. The saints in the background, Mary and the baby are all surrounded by the golden circles commonly seen on saints. The female figure in the center is colored blue along with several children to add a sense of hope to the scene. The saints are all red to symbolize both spiritual awakening and the holy spirit. Green is also placed throughout the image to symbolize freedom.

While 42 degrees is the magic number for raindrops, each medium has its own index of refraction, which determines how much the light bends. A rainbow in the salt spray of an ocean wave appears at a slightly lower angle than a freshwater rainbow.

A secondary rainbow forms when light enters closer to the bottom of the drop and is then internally reflected twice, converging at 51 degrees. In theory, even more simultaneous rainbows at more angles with more reflections within the drop are possible. But any reflection will attenuate the beam, as some of the light will leak through to the outside of the drop instead, so any tertiary and quaternary arcs are almost always invisible.

The most intriguing aspect of the rainbow – the vibrant color palette – continued to amaze until Newton, through his famous work with prisms, revealed that sunlight is made up of all colors at once. The refraction of light as it enters and exits a raindrop not only concentrates the light at certain angles, but also separates or disperses the light into its individual colors as the refraction of light varies with wavelength. Longer wavelengths, closer to the red end of the spectrum, have lower refractive indices, meaning they bend less at the air-water interface and reach our eyes at higher angles. Meanwhile, shorter wavelengths, closer to the violet end of the spectrum, have higher refractive indices, meaning they bend further down at greater angles when they return to our eyes. So red appears at 42 degrees while violet appears at 40 degrees. A secondary arc reverses the relationship between wavelength and end angle, creating an upside-down version of the first rainbow, with red at 51 degrees and violet at 55 degrees.

But a rainbow can only reflect the light it has to work with. Arcs formed at sunrise or sunset, when scattering has removed most of the blue light, are almost entirely red, and arcs in moonlight, called moon arcs, often appear colorless, not because moonlight lacks full spectrum, but because that weakly reflected light it is far too weak to activate the color receptors in our eyes.

On rare occasions, a few additional, narrow arcs of color nestle along the curve of the main rainbow. These extra bands, called supernumerary arcs, come from light rays reflecting at different angles to reach the same place – your retina – meaning they travel slightly different distances. Rays that spread further may complete an additional half phase, full phase, phase and a half, and so on. This discrepancy puts some beams out of sync and some beams in sync, causing them to cancel or reinforce each other. Brightness alternates with emptiness. The easiest way to create surplus arcs is with a fog hose, which has droplets of a very similar size.

The color wheel is a visual representation of color theory first proposed by Sir Isaac Newton in the 18th century. More of a color chart or scale than anything else, a color wheel shows the relationship of colors to each other.

A color wheel is useful for identifying harmonious colors for a specific context.

The most common version of a color wheel contains 12 colors based on the Red Yellow Blue (RYB) artistic color model. In this model, the primary colors red, yellow, and blue are juxtaposed with their complementary secondary colors (green, orange, and purple) and alongside their tertiary color variations (yellow-orange, red-orange, red-purple, blue-purple, teal, and yellow-green).

Tertiary colors are the colors created by mixing a primary and secondary color.

There are many variations on the traditional RYB color wheel concept. Another popular color wheel is the red-green-blue (RGB) or red-green-violet (RGV) wheel, with secondary colors cyan, magenta, and yellow.

During the Renaissance (c. AD 1400–1600), Christians in Europe sought spiritual enlightenment in nature and as a guide for their contemplation of the divine. In illuminated manuscripts of this period, artistically painted landscapes or flora and fauna were often depicted as aids to prayer.

Flowers and green spaces are just as appealing today as they were 500 years ago, whether in real life or in the pages of a book. And as it turns out, many flowers prized in Renaissance Europe for their religious symbolism and practical value remain among our favorites today. I compared my notes with Getty’s grounds and gardens manager Brian Houck and manuscript curators Bryan C. Keene and Alexandra Kaczenski, who organized the exhibition Sacred Landscapes: Nature in Renaissance Manuscripts. Here’s what they shared about plants found both in the Getty manuscript collection and sometimes in the gardens of the Getty Center and Getty Villa.

1. Roses (Rosa spp.)

Arguably one of the most well-known flowers in the world, the rose has multiple religious associations depending on the color. Red roses symbolized the shedding of Christ’s blood and sometimes referred to the charity of the Virgin Mary. White roses evoked the chastity of the Virgin known as the “rose without a thorn”.

Many individual saints were also associated with roses in Renaissance Europe. For example, Saint Elizabeth of Hungary, against her husband’s wishes, secretly took baskets of bread to feed the poor. When he caught her doing this charity drive, the bread miraculously turned into roses.

Roses also served practical purposes. Oils and jelly made from rose hips (fruit) of this plant have had medicinal uses for skin care and have been incorporated into foods.

2. Carnations (Dianthus spp.)

Dianthus flowers, commonly referred to as “pink” because of their distinctive color, are notable for their carnation-like odor and distinctive five-petal formation.

Pinks have a deep Christian meaning. They were associated with the nails used at the crucifixion and coronation, while the name Dianthus is translated ‘flower of God’ (from the original Greek Dios for Zeus) and features in numerous illuminated manuscripts.

In the wild, carnations often thrive in gritty and rocky conditions, making them occasionally difficult to maintain in a home garden. They are the forerunners of today’s carnations.

3. Irises (Iris spp.)

Iris is one of the Getty’s most popular flowers – due to Vincent van Gogh’s famous painting – and also has Christian symbolism. They are associated with the Passion of Christ and the Resurrection, probably because the flower blooms in spring around Easter.

4. Lilies (Lilium spp.)

These tall, white, statuesque, and aromatic plants were similar in their relationship to the Virgin Mary of the White Rose. In Renaissance Europe, the white lily was a symbol of purity and chastity.

5. Heartsease (Viola tricolor)

The Heartsease flower is also known as the “pansy” or “viola tricolor” because of its delicate structure and vibrant tricolor petals. It was also associated with the Holy Trinity (Father, Son and Holy Spirit) in the Renaissance as remembrance, remembrance and spiritualization.

6. Columbine (Aquilegia spp.)

These beautiful and intricately floral blooms come in many varieties, but each is noted for its contrasting colors—often blue or white in manuscripts—and multiple layers of petals. During the Renaissance, this flower was associated with the Holy Spirit and the sufferings of the Virgin Mary. It is used medicinally to relieve childbirth pains, cure fevers, and relieve poor eyesight.

7. Strawberry (Fragaria sp.)

This plant is particularly common in Renaissance manuscripts – although it is not found in the Getty Gardens. Strawberries are distinguished from other “berry” varieties by their trilobed structure, which is associated with the Holy Trinity. In the Renaissance, the strawberry fruit itself likely signified either the “good deeds” of the virgin or martyrdom, while the white blossoms symbolized purity. Medically, the strawberry was believed to fight inflammation: the fruit helped with skin, while the leaves and roots healed liver and kidney ailments.

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Sacred Landscapes: Nature in Renaissance Manuscripts is on view at the Getty Center through January 7. The Getty Center Garden is always on view, constantly changing with the seasons.