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The Genesis creation narrative is the creation myth [a] of both Judaism and Christianity, [1] told in the Book of Genesis ch. 1–2. While the Jewish and Christian tradition is that the account is one comprehensive story [2] [3] modern scholars of biblical criticism identify the account as a composite work [4] made up of two stories drawn from different sources.
Revelation 12:7–10. 7 Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. 8 But he was not strong enough, and they lost their place in heaven. 9 The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was ...
Firmament. An artist's depiction of the early Hebrew conception of the cosmos. The firmament (raqia), Sheol, and Tehom are depicted. In ancient near eastern cosmology, the firmament means a celestial barrier that separated the heavenly waters above from the Earth below. [1]
To the Māori the Milky Way is the waka (canoe) of Tama-rereti. The front and back of the canoe are Orion and Scorpius, while the Southern Cross and the Pointers are the anchor and rope. According to legend, when Tama-rereti took his canoe out onto a lake, he found himself far from home as night was falling.
The overflowing qi of the essences of the sun and the moon made the stars and planets. To Heaven belong the sun, moon, stars, and planets; to Earth belong waters and floods, dust and soil. [10] Of old, in the time before there was Heaven and Earth: There were only images and no forms. All was obscure and dark, vague and unclear, shapeless and ...
The text of The Creation has a long history. The three sources are Genesis, the Biblical book of Psalms, and John Milton's Paradise Lost.In 1795, when Haydn was leaving England, the impresario Johann Peter Salomon (1745–1815) who had arranged his concerts there handed him a new poem entitled The Creation of the World.
Paradiso at Wikisource. Paradiso (Italian: [paraˈdiːzo]; Italian for "Paradise" or "Heaven") is the third and final part of Dante 's Divine Comedy, following the Inferno and the Purgatorio. It is an allegory telling of Dante's journey through Heaven, guided by Beatrice, who symbolises theology.
The Kojiki portrays Ame-no-Minakanushi as the first god to appear in the heavenly realm of Takamagahara after the emergence of heaven and earth from the primeval chaos: . At the time of the beginning of heaven and earth, there came into existence in Takamanohara a deity named Ame-no-Minakanushi-no-Kami; next, Takamimusubi-no-Kami; next, Kamimusubi-no-Kami.