Hand of God (art) - Knowledge

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Father would have been considered a grave violation of the Second Commandment. According to conventional art historical interpretation, the representation of the hand of God in early Christian art thus developed as a necessary and symbolic compromise to the highly anti-anthropomorphic tenor of the Second Commandment, though anthropomorphic interpretations are certainly plausible.

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to the single figure of God, in Christian terms, God the Father. However the first person plural in Genesis 1:26 "And God said, Let us make man in our image, after our likeness", and New Testament references to Christ as creator (John 1:3, Colossians 1:15) led Early Christian writers to associate the

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The hand of God, which encompasses God's arm and fingers as well, is one of the most frequently employed anthropomorphisms of the Hebrew Bible. References to the hand of God occur numerous times in the Pentateuch alone, particularly in regards to the unfolding narrative of the Israelites' exodus from

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as present and active. The hand never seems to appear without the dove, as the Holy Spirit as a dove is mentioned in the Gospel of Mark: "As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on

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In Christian art, the hand of God has traditionally been understood as an artistic metaphor that is not intended to indicate that the deity was physically present or seen in any subject depicted. In the late antique and early medieval periods, the representation of the full-bodied figure of God the

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grasped his knife hand, as the angel often does in other depictions. However the angel mentioned in the biblical text is more usual, and often included as well. The use of the hand in this scene, at least in Christian art, indicates God's acceptance of the sacrifice, as well as his intervention to

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In Christian art, the hand of God usually occupies the form of a blessing gesture, if they are not performing an action, though some just show an open hand. The normal blessing gesture is to point with the index and next finger, with the other fingers curled back and thumb relaxed. There is also a

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The motif of the hand, with no body attached, provides a problem for the artist in how to terminate it. In Christian narrative images the hand most often emerges from a small cloud, at or near the top of the image, but in iconic contexts it may appear cut off in the picture space, or spring from a

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hacking, the iconoclasts left some vestiges of the thumb and the receding fingers intact. A thumbnail has been carved into the thumb. Foerster asserts that the hand of God originally held a Torah scroll, identifying the small piece of raised marble located between the thumb and fingers as a Torah

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as a full human figure was considered unacceptable. The hand, sometimes including a portion of an arm, or ending about the wrist, is used to indicate the intervention in or approval of affairs on Earth by God, and sometimes as a subject in itself. It is an artistic metaphor that is generally not

575:(2:9–10) received his prophecy by hand: "Then I looked, and I saw a hand stretched out to me. In it was a scroll, which he unrolled before me. On both sides of it were written words of lament and mourning and woe" and this and other moments from Ezekiel sometimes include the hand. In the 496:, who was seen as the Creator by Early Christian writers, The story of Adam and Eve was the Old Testament subject most frequently seen in Christian art that needed a pictorial representation of God. A well known modern variant of the traditional hand motif is a sculpture of 1898 by 2052:

95.1 (2002): 97–118; Robin Jensen, Face to Face: Portraits of the Divine in Early Christianity (Minneapolis: Fortress, 2005), 120–21; David Paulsen, "Early Christian Belief in a Corporeal Deity: Origen and Augustine as Reluctant Witnesses", Harvard Theological Review, 83.2 (1990):

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The similar but essentially unrelated arm-reliquary was a popular form during the medieval period when the hand was most used. Typically these are in precious metal, showing the hand and most of the forearm, pointing up erect from a flat base where the arm stopped. They contained

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in God's heavenly court, a conventional term for the place of honour beside a host or senior family member. For example, when Stephen is filled with the "holy spirit" he looks to heaven and sees Jesus standing by the right hand of God (Acts 7:55). There are three occasions in the

644:, 10:11), where: "As they fled before Israel on the road down from Beth Horon to Azekah, the LORD hurled large hailstones down on them from the sky, and more of them died from the hailstones than were killed by the swords of the Israelites" – with a large hand representing God. 126:

or Jewish art. Though the hand of God has traditionally been understood as a symbol for God's intervention or approval of human affairs, it is also possible that the hand of God reflects the anthropomorphic conceptions of the deity that may have persisted in late antiquity.

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or the abbot, but at the copy of Gregory's book – the same copy that contains this miniature. This looser usage of the motif reaches its peak in Romanesque art, where it occasionally appears in all sorts of contexts – indicating the "right" speaker in a miniature of a

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became increasingly common in Western art, though still controversial and rare in the Orthodox world. Naturally such figures all have hands, which use the blessing and other gestures in a variety of ways. It may be noted that the most famous of all such uses,

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The hand is regularly seen in depictions of certain scenes, though it may occur on occasion in a much wider range. In many scenes one or more angels, acting as the messengers of God, may appear instead of the hand. A virtually unique mosaic depiction of the

369:(see below) show a good part of the forearm as well as the hand, which is not found in surviving Christian examples, and most show an open palm, sometimes with the fingers spread out. Later examples in Jewish art are closer in form to Christian styles. 1316:

mosaics in Rome and Ravenna, above a variety of compositions that feature either Christ or the cross, some covered by the regular contexts mentioned above, but others not. The motif is then repeated in much later mosaics from the 12th century.

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The motif did not disappear in later iconography, and enjoyed a revival in the 15th century as the range of religious subjects greatly expanded and depiction of God the Father became controversial again among Protestants. The prints of

390:, the hand is clenched around a wreath that goes upwards, and behind which the arm then disappears, forming a tidy circular motif. Especially in these examples, the hand may show the sleeve of a garment, sometimes of two layers, as at 1246:

icons the hand remained in use far longer than in the Western church, and is still found in modern icons, normally emerging from circular bands. Apart from the narrative scenes mentioned above it is especially often found in icons of

1064: 1404: 606:. This relates to the approval of his sacrifice mentioned in the biblical text, and possibly also to the hand's association with divinely ordained monarchy (see below), as Melchizedek was both priest and king according to 1031:(969–976), long after it was common in the West. In later Byzantine miniatures figures the hand is often replaced by a full figure of Christ (in these examples much smaller than the Emperor) placing a crown on the head. 2024:"in Ravenna and in Western art from the ninth until the eleventh centuries" according to Schiller I, 149, although Western examples of the hand in depictions of these occasions extend well before and after these dates. 1960:"in Ravenna and in Western art from the ninth until the eleventh centuries" according to Schiller I, 149, although Western examples of the hand in depictions of these occasions extend well before and after these dates. 316:

distinguishes three functions of the hand in Christian art: as symbol of either God's presence or the voice of God, or signifying God's acceptance of a sacrifice. In later Christian works it tends to be replaced by a

138:, and no doubt this was one of the many iconographic features taken over by Christian art from what seems to have been a vigorous tradition of Jewish narrative art. Here and elsewhere it often represents the 771:

him. And a voice from heaven said, "This is my Son, whom I love; with him I am well pleased." Both dove and hand are normally located centrally, pointing straight down at Jesus. The hand is mostly found in

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The hand often blesses rulers from above, especially in Carolingian and Ottonian works, and coins. The hand may hold a wreath or crown over the ruler's head, or place it on the head. A posthumous coin of

1103: 1473: 193:, most clearly metaphorical in the way that remains current in modern English, but some capable of a literal interpretation. They are usually distinguished from references to a placement at the 383:'s initial, which looks like a Latin letter "X". This is formed by crossing the thumb and little finger inside the palm, with only the forefinger and next one extended, or a variant of this. 110:

intended to indicate that a hand was physically present or seen at any subject depicted. The Hand is seen appearing from above in a fairly restricted number of narrative contexts, often in a

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from heaven. The Birds' Head Haggadah is a particularly important visual source from the medieval period, as it is the earliest surviving example of a medieval illuminated Hebrew Haggadah.

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was a heart held in the Hand. Very free use of the motif is made in prints relating to the religious and political fall-out of the Reformation over the next two centuries, in prints on the

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For an overview of scholarship on anthropomorphism in biblical and rabbinic Judaism see Meir Bar Ilan, "The Hand of God: A Chapter in Rabbinic Anthropomorphism", in Rashi 1040–1990

1682:. The hand of God is positioned strategically in the upper center of the composition, directly above the ram that the angel of God instructs Abraham to sacrifice in place of Isaac. 1523:

The hand of God appears in several examples from the small surviving body of figurative Jewish religious art. It is especially prominent in the wall paintings of the third-century

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and others show them being crowned by it – it was in fact mostly used for empresses, and often only appears on issues from the Eastern Empire. This theme is not then seen in

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distinguishes three functions of the hand in Christian art: as symbol of either God's presence or the voice of God, or signifying God's acceptance of a sacrifice.

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also contains a number of references. There are three occasions in the gospels when the voice of God is heard, and the hand often represents this in visual art.

1338:, breaks clear of God's encircling robe above the wrist, and is shown against a plain background in a way reminiscent of many examples of the earlier motif. 511:

first appears in Christian art in 4th century depictions from the Roman catacombs and sarcophagi, as well as pieces like a fragment from a marble table from

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There are no references to the hand of God as an active agent or witness in the New Testament, though there are several to Jesus standing or sitting by the

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Catalogue of late Roman coins in the Dumbarton Oaks Collection and in the Whittemore Collection: from Arcadius and Honorius to the accession of Anastasius

1282:, also shows the hand above a standing Virgin. Few similar uses of the hand are seen in later Virgins, though the iconographically adventurous Byzantine 2531:

Foerster, Gideon. "Decorated Marble Chancel Screens in Sixth Century Synagogues in Palestine and their Relation to Christian Art and Architecture", in

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ed. Jacob Neusner (Leiden: Brill, 1968), 315–26; David Stern, "Imitatio Hominis: Anthropomorphism and the Character(s) of God in Rabbinic Literature",

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are used for an authentic medieval feel. Here the hand represents the justice-dispensing power of God as being literally in the hands of the king.

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In the Dura Europos synagogue, the hand of God appears ten times, in five out of the twenty-nine biblically themed wall paintings including the

797:, though an angel is more common. This is the third and final occasion when the voice of God is mentioned in the gospels, this time only in the 398:, which also may provide a convenient termination point. This may or may not be a cruciform halo, indicating the divinity, and specifically the 966: 1694:

synagogue, the hand of God appears on the defaced remains of a marble bimah screen that perhaps once illustrated a biblical scene such as

831:. The hand represents divine approval, and specifically acceptance of his sacrifice, and possibly also the storm mentioned in the gospels. 2139: 1370:, the Hand of God holds scales in which a lily stem indicating Saint Catherine's purity outweighs the crown and sceptre of worldly pomp. 2276: 1678:

mosaic panel is depicted as a disembodied hand emerging from a fiery ball of smoke, "directing the drama and its outcome" according to

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regarding the hand of God appear frequently in the corpus of rabbinic literature and expand upon anthropomorphic biblical narratives.

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drew deified emperors up to the heavens, with Christian iconography. From the late 4th century coins of Late Antique rulers such as

1286:(9th century) has a small miniature showing the hand and dove above a Virgin & Child. The hand occasionally appears in Western 2197: 1035: 666: 1296:

in the 14th century, by which time the dove, sometimes accompanied by a small image of God the Father, has become more common.

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has a large hand dominating their reverse sides, although religious symbols were rarely so prominent on Anglo-Saxon coins.

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gesture (in Christian examples), but sometimes performing an action. In later Christian works it tends to be replaced by a

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The Ancient Synagogue at Beth Alpha: an account of the excavations conducted on behalf of the Hebrew University, Jerusalem

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vol. I–II (Lyon, Vienne, Grenoble, Genève, August 21–28 September 1986; Rome: École Française de Rome, 1989): 1809–1820.

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Bar Ilan, 321–35; Roth, 191; C. W. Griffith and David Paulsen, 97–118; Jensen, 120–21; Paulsen, 105–16; Jill Joshowitz,

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associated with a saint – in Catholic theology it is God who performs all miracles – or above an iconic scene. In the

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are all shown blessed by hands, from which rays of light come. Other prophets are sometimes also shown with the hand.

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E. Urbach ed. Gabrielle Sed Rajna. (1993): 321–35; Edmond Cherbonnier, "The Logic of Biblical Anthropomorphism",

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panel on the northern entryway of the synagogue's nave mosaic floor. The hand of God appearing in the Beth Alpha

2803: 2783: 1395: 1263: 842:, reaching down and clasping that of Christ, as though to pull him up into the clouds. The ivory plaque now in 308:, the hand of God is seen appearing from above in a fairly restricted number of narrative contexts, often in a 2094: 1773: 1326: 318: 115: 2693:

Paulsen, David. "Early Christian Belief in a Corporeal Deity: Origen and Augustine as Reluctant Witnesses",

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The Christian Communities of Palestine from Byzantine to Islamic Rule: A Historical and Archaeological Study

2711:, ed. Fred Skolnik and Michael Berenbaum (Thomson Gale; Detroit : Macmillan Reference USA, 2007), 191. 2334:, ed. Fred Skolnik and Michael Berenbaum (Thomson Gale; Detroit : Macmillan Reference USA, 2007), 191 1210: 1050:

is a recreation, made for Napoleon or a restored Bourbon king, of the original, which was destroyed in the

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A similar symbolism was represented by the "Main de Justice" ("Hand of Justice"), part of the traditional

1007:(the "deification issue") had shown the hand reaching down to pull up a veiled figure of Constantine in a 170:, the hand is sometimes shown alone on buildings, although it does not seem to have existed as a portable 1877: 1873: 629: 2150: 1922:

The Hand of God:The Anthropomorphic God of Late Antique Judaism: Archaeological and Textual Perspectives

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Stern, David. "Imitatio Hominis: Anthropomorphism and the Character(s) of God in Rabbinic Literature",

2099: 2048: 1984: 1266:, has an often overlooked hand, suggesting to Robin Cormack that the emphasis of the subject is on the 2478: 872:

usually present, and is typically huge in size compared to the full figures nearby in the composition.

1816: 1378:, usually from that part of the body of the saint, and it was the saint's hand that was represented. 1205:, clearly indicating neither involvement nor approval of the deed, but approval of the saint. In the 2514: 2165:– for hands see Psalms 2,5,14,21–23,26,29,40,42,48,53–55,63,77,83,86,105,111,118,123–125,132,136–7. 783: 362: 28: 2490: 1996:(Philadelphia: Fortress, 1988); Morton Smith, "On the Shape of God and Humanity of Gentiles", in 1736: 1726: 1714: 1988:

55.3 (1962): 187–206; Alon Goshen Gottstein, "The Body as Image of God In Rabbinic Literature",

1231: 820:, pointing straight down. Sometimes it holds a wreath over Christ's head, as on the rear of the 2798: 1643: 1628: 1613: 1595: 1580: 1524: 1517: 1335: 1164: 561: 366: 131: 48: 2440:

Bar Ilan, Meir. "The Hand of God: A Chapter in Rabbinic Anthropomorphism", in Rashi 1040–1990

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Especially in Roman mosaics, but also in some German imperial commissions, for example on the

342: 1833: 1075: 1071: 1004: 750: 652: 361:(left). A cloud is mentioned as the source of the voice of God in the gospel accounts of the 144:(literally "daughter of a voice") or voice of God, a use also taken over into Christian art. 2759: 2288: 2002: 1275: 1206: 1194: 1147: 817: 802: 492: 399: 322: 119: 2121:

The Trophies of the Martyrs: An Art Historical Study of Early Christian Silver Reliquaries

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Age of spirituality : late antique and early Christian art, third to seventh century

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when the voice of God is heard, and the hand of God often represents this in visual art.

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14:18–20, and his appearance in art is often to evoke this as well as his function as a

1763: 1391: 916: 839: 711: 688: 595: 553: 536: 508: 487: 418: 391: 289: 222: 1876:(for example, see Dodwell, p. 5), seems now to have been restored away. Others are in 995: 2747: 2739: 2722: 2669: 2661: 2616: 2608: 2590: 2582: 2558: 2550: 2522: 2469: 2452: 2252: 2244: 2132: 2124: 2103: 1190: 1051: 254: 194: 175: 148: 82: 1346:

and others make frequent use of the hand in a variety of contexts, and the personal

1160: 337: 2731: 2184: 1271: 1243: 1227: 1094: 1028: 938: 934: 854: 828: 787: 755: 455: 451: 446: 326: 313: 202: 123: 2485:, translated by Ellen J. Millington, 1851, H. G. Bohn, Digitized for Google Books. 2418: 2417:"Bird's Head Haggadah", Israel Museum Digital Catalogue, Israel Museum, Jerusalem 1850:

Though both hand and knife are now missing, with only a wrist stump now remaining.

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Anonymous print on the situation of the Netherlands in the 1570s, with three hands

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Mark 16:19, Luke 22:69, Matthew 22:44 and 26:64, Acts 2:34 and 7:55, 1 Peter 3:22

1829: 1453: 1283: 1274:. Another of the very few major Eastern works showing the Virgin from before the 1186: 809: 776: 730: 706: 618: 607: 270: 163:

sun-disk end in small hands to suggest the bounty of the supreme deity. Like the

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more complicated Byzantine gesture that attempts to represent the Greek letter

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The hand may also relate to older traditions in various other religions in the

106: 102: 98: 2777: 1460: 1367: 1343: 1202: 1024: 954: 865: 824: 576: 557: 540: 497: 387: 305: 90: 2570:

Griffith, C. W. and David Paulsen. "Augustine and the Corporeality of God",

2483:"Christian Iconography: Or, The History of Christian Art in the Middle Ages" 1911:, Jewish Virtual Library, especially the section on Jewish art near the end. 1054:, although the original ivory hand has survived (now displayed separately). 719: 130:

The largest group of Jewish imagery from the ancient world, the 3rd century

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Goshen Gottstein, Alon. "The Body as Image of God In Rabbinic Literature",

2110:; full text available online from The Metropolitan Museum of Art Libraries. 2046:

C. W. Griffith and David Paulsen, "Augustine and the Corporeality of God",

1703: 1355: 1331: 1288: 1055: 821: 478: 375: 190: 94: 2719:

Selected Papers, volume 3, Late Antique, Early Christian and Mediaeval Art

1739:, produced in Germany. Two hands of God appear underneath the text of the 1299: 864:, the hand often holds the scales in which souls are weighed (in the West 174:-type object in Christian use. It is found from the 4th century on in the 43: 2461: 1480: 1351: 1267: 1259: 1219: 1109: 763: 691: 599: 458:

images often identify Hands as the Logos with the usual monogram used in

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is also present, where the hand is clearly that of God the Father. Later

441: 1011:, in a famously mixed message that combined pagan conventions, where an 1758: 1667: 1660: 1528: 1412: 1214: 1168: 1126: 869: 633: 395: 152: 2495: 1197:. The hand sometimes appears (see gallery) in scenes of the murder of 986: 2378:, (Ph.D. diss., University of North Carolina Chapel Hill, 2012): 525. 1456: 1181:

The hand can also be shown with images of saints, either actioning a

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Hand of God in Exodus and the Crossing of the Red Sea wall painting

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In Christian art the hand will often actually represent the hand of

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The hand is found in some Western and later Armenian scenes of the

637: 482: 413: 309: 140: 111: 1279: 556:, found in the Roman catacombs, various Bibles (see gallery), the 54:

This article is about the Hand of God in art. For other uses, see

2738:, 1971/1972 (English trans from German), Lund Humphries, London, 2644:

The Synagogue: The Excavations of Dura Europos, Final Report VIII

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The Synagogue: The Excavations of Dura Europos, Final Report VIII

2162: 1464: 1223: 1182: 1143: 1039: 885: 767: 572: 565: 516: 486:. More often, God was shown in this story using the conventional 273: 259: 189:

There are numerous references to the hand, or arm, of God in the

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Armenian gospel iconography: the tradition of the Glajor Gospel

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Cherbonnier, Edmond. "The Logic of Biblical Anthropomorphism",

1741: 1691: 1536: 1484: 1435: 1416:, c. 870, in the middle register. Note the dove delivering the 1359: 1347: 1198: 1047: 931: 843: 641: 622: 584: 512: 380: 358: 350: 171: 167: 24: 1655: 1567:. In several examples the hand includes the forearm as well. 134:, has the hand of God in five different scenes, including the 19: 2660:, Volume 29 of Dumbarton Oaks studies, Dumbarton Oaks, 1991, 1838: 1746: 1512: 1375: 1043: 1012: 672: 580: 549: 532: 346: 164: 36: 1863:, from about the 550s, which has a very similar composition. 2637:

Face to Face: Portraits of the Divine in Early Christianity

2533:

Actes du XIe congrès international d'archéologie chrétienne

2494:, Vol. 61, No. 357 (Dec., 1932), pp. 265–269+272-274, 1710: 1313: 1255: 857: 759: 603: 459: 160: 2579:

Ancient Jewish Art and Archaeology in the Diaspora, Part 1

2488:

Casson, Stanley, "Byzantium and Anglo-Saxon Sculpture-I",

1320: 2387:

Steven Fine, "Iconoclasm: Who Defeated this Jewish Art",

1112:, flanked by two popes, is crowned, manuscript of c. 870. 1027:

until the late 10th century, when it appears in coins of

86: 16:

Jewish and Christian motif signifying divine intervention

1527:, and also seen in the nave mosaic of the sixth century 1312:

The hand appears at the top of a number of Late Antique

816:, the hand may appear above the top of the cross in the 2243:, Philip Grierson, Melinda Mays, Dumbarton Oaks, 1992, 790:

have the voice of God speaking, this time from a cloud.

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The hand can appear in other contexts; the Carolingian

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The Oxford Companion to Christian Art and Architecture

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The Oxford Companion to Christian Art and Architecture

1904: 1902: 1900: 846:(left) with such a depiction is possibly the earliest 2449:

Early Medieval Art: Carolingian, Ottonian, Romanesque

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gives a full account of Late Antique usage. See also

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From the 14th century, and earlier in some contexts,

1222:, or as the only decoration at the top of a monastic 2511:(Tübingen : J. C. B. Mohr (Paul Siebeck), 1985. 2468:, Ithaca, New York: Cornell University Press, 1982, 1819:, which shows the Hand replaced with a Christ/Logos. 1046:

hand in the blessing gesture. The object now in the

981: 766:, which is much more common, thus showing the whole 504:, which shows a gigantic hand creating Adam and Eve. 2277:"Christian Themes in Byzantine Coinage, 307 - 1204" 1897: 1561:

Elijah Reviving the Child of the Widow of Zarepheth

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coin of 1041/2. The emperor is crowned by the hand.

868:typically does this). The hand may emerge from the 2444:E. Urbach ed. Gabrielle Sed Rajna. (1993): 321–35. 1731:The hand of God appears in the early 14th-century 1610:Elijah Revives the Child of the Widow of Zarepheth 1209:shown, the blessing hand seems pointed neither at 602:is shown blessed by it, in the last combined with 2656:Mathews, Thomas F. & Sanjian, Avedis Krikor. 2376:The Late Ancient Synagogues of Southern Palestine 2174:Grabar, 115 & Schiller, I pp. 134 & 137–9 1042:in the form of a short gold rod surmounted by an 245:Egypt (cf. Exodus 3:19–20, Exodus 14: 3, 8, 31). 208: 2775: 2707:Roth, Cecil. "Anthropomorphism, Jewish Art", in 2605:The Blackwell companion to the Bible and culture 1508:Examples in late antique and medieval Jewish art 655:is rarely depicted until the 17th century, when 2653:(Cincinnati: Hebrew Union College Press, 2010). 2419:http://www.english.imjnet.org.il/popup?c0=13475 2330:Cecil Roth, "Anthropomorphism, Jewish Art", in 919:, c. 850, repeats the iconography of the ivory. 2736:Iconography of Christian Art, Vols. I & II 2391:(2000): 32–43; Robert Shick, "Iconoclasm", in 801:(12:28). The earliest known example is in the 2547:Christian iconography: a study of its origins 2321:Schiller, I pp. 43,44,45,47, figs 82, 97, 108 2037:(Oxford: Oxford University Press, 1998), 544. 312:gesture, but sometimes performing an action. 2080:See index of Schiller II under "Hand of God" 1146:monarchy uses a blessing haloed hand in the 365:(see below). Several of the examples in the 1702:. Though the hand was subjected to intense 1390:The oldest Byzantine icon of Mary, c. 600, 321:, whose depiction had become acceptable in 118:, whose depiction had become acceptable in 75: 67: 2651:Yannai on Genesis: An Invitation to Piyyut 2646:, (New York: Ktav Publishing House, 1979). 2395:(Darwin Press Inc.: Princeton, N.J.), 213. 1924:, (B.A. thesis, Yeshiva University, 2013). 1670:synagogue, the hand of God appears on the 1531:synagogue, and on a sixth-seventh century 240:With a strong hand and an outstretched arm 2770:(Piscataway, N.J.: Georgias Press, 2007). 2451:, Thames & Hudson, 1964 (rev. 1969), 1642:Ezekiel in the Valley of Dry Bones cycle 1627:Ezekiel in the Valley of Dry Bones cycle 1542: 1535:screen found at the fourth-fifth century 1516:Ezekiel in the Valley of Dry Bones cycle 758:representing the voice of God, above the 734:, c. 400, ivory. See below for a similar 394:. In blessing forms the hand often has a 2683:(Oxford: Oxford University Press, 1998). 2519:The Pictorial arts of the West, 800–1200 1709: 1654: 1511: 1298: 1159: 990:The recreated "Hand of Justice" used in 985: 742: 718: 527: 519:is restrained by the hand, which in the 490:representing the pre-existent Christ or 465: 408: 336: 283: 212: 42: 18: 2679:Murray, Linda and Peter. "Trinity", in 2632:(New York: Ktav Publishing House, 1979) 1720: 1650: 1321:Late Medieval and early Renaissance art 598:(shown below) and San Vitale, Ravenna, 319:fully realized figure of God the Father 116:fully realized figure of God the Father 47:Moses and the Burning Bush wing panel, 2776: 2603:Kessler, Edward in Sawyer, John F. A. 2033:Linda and Peter Murray, "Trinity", in 621:atypically illustrates nearly all the 548:Some depictions have the hand passing 265: 2721:, 1980, Chatto & Windus, London, 2303:Casson, 274 & illustration on 269 1434:The hand receives the souls of three 1278:, an apse mosaic (lost in 1922) from 892:, 6th century. The upper part of the 2704:(Jerusalem: Bialik Institute, 1985). 1992:87.2 (1994): 171–95; Jacob Neusner, 1193:in the scene showing the funeral of 2374:Steven Werlin, "Khirbet Susiya" in 1685: 1226:. A number of Anglo-Saxon coins of 13: 2509:Shi'ur Qomah: Texts and Recensions 2196:Schiller, I pp. 148–151. See also 1802:A matter disputed by some scholars 1565:Ezekiel in the Valley of Dry Bones 1557:Exodus and Crossing of the Red Sea 1307: 1148:Coronation Gospels of Vratislav II 793:The hand is sometimes seen in the 217:The Hand of God intervenes at the 14: 2820: 2123:, Oxford University Press, 2008, 2062:Schiller, II 674 (Index headings) 1969:Schiller, II 674 (Index headings) 1155: 982:Divine approval of rulers imagery 437:, also features the hand of God. 2406:Decorated Marble Chancel Screens 1859:See also the apse mosaic of the 1635: 1620: 1602: 1587: 1572: 1491: 1472: 1446: 1427: 1403: 1383: 1135: 1117: 1102: 1087: 1063: 965: 946: 924: 905: 878: 754:, the hand often appears at the 699: 680: 665: 279: 248: 2690:(Philadelphia: Fortress, 1988). 2411: 2398: 2381: 2368: 2359: 2346: 2337: 2324: 2315: 2306: 2297: 2281: 2269: 2234: 2222: 2213: 2202: 2190: 2177: 2168: 2156: 2144: 2113: 2083: 2074: 2065: 2056: 2040: 2027: 2018: 2009: 1866: 1853: 1844: 1822: 1805: 1769:Finger of God (Biblical phrase) 1334:'s creating hand of God in the 953:Hand with halo in 13th century 848:representation of the Ascension 632:in Ravenna shows the battle of 288:Clothed hand clutching wreath, 233: 23:The hand as an isolated motif. 2639:(Minneapolis: Fortress, 2005). 2549:, Taylor & Francis, 1968, 2312:Schiller, I, p. 7 & fig. 3 1972: 1963: 1954: 1945: 1936: 1927: 1914: 1884:, and others illustrated here. 1796: 1579:Binding of Isaac Torah Niche, 1327:full figures of God the Father 972:Detail of Russian icon of the 657:Rembrandt's well known version 345:gesture used in depictions of 332: 209:In sacred texts and commentary 1: 2466:Romanesque Bible Illumination 2434: 1774:God the Father in Western art 1438:born up to heaven by Angels. 694:is shown blessed by the hand. 539:, and hears the call of God. 2794:Hebrew Bible subjects in art 2209:Bible texts and commentaries 2183:Mark 1:10-11 NIV; all three 834:The hand may be seen in the 675:receives the Tablets, c. 840 521:Sarcophagus of Junius Bassus 7: 2354:The Synagogue at Beth Alpha 1942:Summarized by Hachlili, 145 1878:Santa Cecilia in Trastevere 1752: 1396:Saint Catherine's Monastery 1264:Saint Catherine's Monastery 630:Mausoleum of Galla Placidia 475:the hand appears above the 101:periods, when depiction of 10: 2825: 2695:Harvard Theological Review 2572:Harvard Theological Review 2540:Harvard Theological Review 2502:Harvard Theological Review 2228:Schiller, II, 107–108 and 2100:Metropolitan Museum of Art 2049:Harvard Theological Review 1990:Harvard Theological Review 1985:Harvard Theological Review 1724: 1553:Moses and the Burning Bush 237: 53: 2607:, Wiley-Blackwell, 2006, 1659:Binding of Isaac mosaic, 1411:Miracle from the life of 1036:French Coronation Regalia 890:Sant'Apollinare in Classe 659:and others were produced. 178:, including paintings of 132:synagogue at Dura-Europos 2479:Didron, Adolphe Napoléon 1784: 1479:The Protestant reformer 1237: 784:Transfiguration of Jesus 775:s between the 6th (e.g. 363:Transfiguration of Jesus 153:art of the Amarna period 73:in Latin, also known as 2491:The Burlington Magazine 1696:Moses Receiving the Law 1358:for example. In a high 1254:The earliest surviving 1078:and his sons, with the 838:, sometimes, as in the 653:the writing on the wall 560:, and in mosaic in the 180:Moses receiving the Law 2700:Rabinowitz, Zvi Meir. 2697:, 83.2 (1990): 105–16. 2688:The Incarnation of God 2507:Cohen, Martin Samuel. 2163:Utrecht Psalter online 1994:The Incarnation of God 1832:naturally credits the 1717: 1663: 1644:Dura Europos synagogue 1629:Dura Europos synagogue 1614:Dura Europos synagogue 1596:Dura Europos synagogue 1581:Dura Europos synagogue 1543:Dura Europos synagogue 1525:Dura Europos synagogue 1520: 1518:Dura Europos synagogue 1463:, showing his murder. 1336:Sistine Chapel ceiling 1304: 1189:the hand appears over 1178: 1165:Presentation miniature 999: 739: 562:Basilica of San Vitale 544: 423: 367:Dura Europos synagogue 357:border, or a victor's 353: 293: 230: 76: 68: 51: 49:Dura Europos Synagogue 40: 2804:God the Father in art 2784:Christian iconography 2763:12.2 (1992): 151–174. 2542:87.2 (1994): 171–195. 2504:55.3 (1962): 187–206. 2006:12.2 (1992): 151– 74. 1998:Religion in Antiquity 1933:Hachlili, pp. 144–145 1874:Santi Cosma e Damiano 1745:song, dispensing the 1713: 1658: 1515: 1302: 1270:rather than a simple 1163: 1076:Constantine the Great 1072:Constantinian dynasty 1005:Constantine the Great 989: 779:) and 11th centuries. 748:In depictions of the 743:New Testament imagery 722: 531: 466:Old Testament imagery 412: 340: 287: 216: 46: 29:Sant Climent de Taüll 22: 2709:Encyclopedia Judaica 2574:95.1 (2002): 97-118. 2332:Encyclopedia Judaica 1737:Birds' Head Haggadah 1727:Birds' Head Haggadah 1721:Birds' Head Haggadah 1715:Birds' Head Haggadah 1651:Beth Alpha synagogue 1276:Byzantine iconoclasm 1262:, of about 600 from 1232:Æthelred the Unready 1207:dedication miniature 1195:Edward the Confessor 818:Crucifixion of Jesus 803:St Augustine Gospels 323:Western Christianity 120:Western Christianity 93:, especially of the 2628:Kraeling, Carl H., 2119:Noga-Banai, Galit. 1861:Euphrasian Basilica 1498:The Hand of God at 1082:crowned by the hand 1019:(and his empress), 959:Agony in the Garden 836:Ascension of Christ 795:Agony in the Garden 725:Ascension of Christ 430:Ark of the Covenant 404:Pre-existing Christ 343:Hand of Benediction 266:Rabbinic literature 199:rabbinic literature 2766:Sukenik, Eleazar. 2577:Hachlili, Rachel. 2424:2015-05-27 at the 1909:"Anthropomorphism" 1872:One previously at 1837:Creation with the 1764:Divine countenance 1718: 1664: 1521: 1305: 1292:, even as late as 1179: 1000: 917:Drogo Sacramentary 840:Drogo Sacramentary 786:, where again the 740: 712:Sacrifice of Isaac 689:Drogo Sacramentary 596:Drogo Sacramentary 554:Tablets of the Law 545: 537:Tablets of the Law 509:Sacrifice of Isaac 488:depiction of Jesus 450:, where Jesus the 424: 419:Sacrifice of Isaac 392:San Clemente, Rome 354: 325:, although not in 294: 290:San Clemente, Rome 231: 219:Sacrifice of Isaac 184:Sacrifice of Isaac 159:, the rays of the 136:Sacrifice of Isaac 122:, although not in 85:"), is a motif in 77:Dextera domini/dei 52: 41: 2732:Schiller, Gertrud 2674:978-0-88402-183-4 2649:Lieber, Laura S. 2621:978-1-4051-0136-3 2595:978-90-04-10878-3 2563:978-0-7100-0605-9 2521:, 1993, Yale UP, 2442:Hommage a Ephraim 2352:Eleazar Sukenik, 2257:978-0-88402-193-3 2137:978-0-19-921774-8 2108:978-0-87099-179-0 2098:, no. 380, 1979, 1980:Hommage a Ephraim 1815:, as compared to 1191:Westminster Abbey 1052:French Revolution 814:Romanesque period 762:representing the 756:Baptism of Christ 447:Baptism of Christ 435:Germigny-des-Prés 416:capital with the 255:right hand of God 195:right hand of God 176:Catacombs of Rome 149:Ancient Near East 83:right hand of God 2816: 2686:Neusner, Jacob. 2642:Kraeling, Carl. 2447:Beckwith, John. 2429: 2415: 2409: 2402: 2396: 2385: 2379: 2372: 2366: 2363: 2357: 2350: 2344: 2341: 2335: 2328: 2322: 2319: 2313: 2310: 2304: 2301: 2295: 2285: 2279: 2275:Zach Margulies, 2273: 2267: 2238: 2232: 2226: 2220: 2219:Schiller, II, 49 2217: 2211: 2206: 2200: 2194: 2188: 2185:Synoptic Gospels 2181: 2175: 2172: 2166: 2160: 2154: 2148: 2142: 2117: 2111: 2087: 2081: 2078: 2072: 2071:Didron, I, 201–3 2069: 2063: 2060: 2054: 2044: 2038: 2031: 2025: 2022: 2016: 2013: 2007: 1976: 1970: 1967: 1961: 1958: 1952: 1949: 1943: 1940: 1934: 1931: 1925: 1918: 1912: 1906: 1885: 1870: 1864: 1857: 1851: 1848: 1842: 1826: 1820: 1809: 1803: 1800: 1700:Binding of Isaac 1686:Susiya synagogue 1676:Binding of Isaac 1672:Binding of Isaac 1639: 1624: 1606: 1591: 1576: 1549:Binding of Isaac 1495: 1476: 1450: 1431: 1407: 1387: 1272:Virgin and Child 1244:Eastern Orthodox 1228:Edward the Elder 1211:Emperor Henry II 1139: 1121: 1106: 1095:Charles the Bald 1091: 1074:in the reign of 1067: 1029:John I Tzimisces 969: 950: 935:Baptism of Jesus 928: 909: 882: 855:Eastern Orthodox 829:Aachen Cathedral 788:Synoptic Gospels 738:450 years later. 703: 684: 669: 628:A mosaic in the 456:Eastern Orthodox 452:Incarnate Christ 327:Eastern Orthodox 314:Gertrud Schiller 203:Gertrud Schiller 124:Eastern Orthodox 79: 71: 2824: 2823: 2819: 2818: 2817: 2815: 2814: 2813: 2774: 2773: 2715:Schapiro, Meyer 2635:Jensen, Robin. 2581:, BRILL, 1998, 2545:Grabar, André; 2437: 2432: 2426:Wayback Machine 2416: 2412: 2403: 2399: 2386: 2382: 2373: 2369: 2364: 2360: 2351: 2347: 2342: 2338: 2329: 2325: 2320: 2316: 2311: 2307: 2302: 2298: 2286: 2282: 2274: 2270: 2239: 2235: 2227: 2223: 2218: 2214: 2207: 2203: 2195: 2191: 2187:have the voice. 2182: 2178: 2173: 2169: 2161: 2157: 2149: 2145: 2118: 2114: 2090:Weitzmann, Kurt 2088: 2084: 2079: 2075: 2070: 2066: 2061: 2057: 2045: 2041: 2032: 2028: 2023: 2019: 2014: 2010: 1977: 1973: 1968: 1964: 1959: 1955: 1950: 1946: 1941: 1937: 1932: 1928: 1919: 1915: 1907: 1898: 1889: 1888: 1871: 1867: 1858: 1854: 1849: 1845: 1828:The account in 1827: 1823: 1810: 1806: 1801: 1797: 1787: 1755: 1729: 1723: 1688: 1653: 1646: 1640: 1631: 1625: 1616: 1607: 1598: 1592: 1583: 1577: 1545: 1510: 1503: 1496: 1487: 1477: 1468: 1451: 1442: 1432: 1423: 1408: 1399: 1388: 1362:setting at the 1323: 1310: 1308:Ravenna mosaics 1284:Chludov Psalter 1249:military saints 1240: 1187:Bayeux Tapestry 1177:, 11th century. 1158: 1151: 1140: 1131: 1124:Byzantine gold 1122: 1113: 1107: 1098: 1092: 1083: 1068: 996:Musée du Louvre 994:'s coronation, 984: 977: 970: 961: 951: 942: 929: 920: 910: 901: 898:Transfiguration 883: 810:Carolingian art 777:Rabbula Gospels 745: 731:Noli me tangere 715: 707:Andrea Mantegna 704: 695: 685: 676: 670: 619:Utrecht Psalter 468: 335: 329:or Jewish art. 302:early Christian 282: 271:Anthropomorphic 268: 251: 242: 236: 211: 155:in Egypt under 59: 17: 12: 11: 5: 2822: 2812: 2811: 2806: 2801: 2796: 2791: 2786: 2772: 2771: 2764: 2755: 2729: 2712: 2705: 2698: 2691: 2684: 2677: 2654: 2647: 2640: 2633: 2626: 2601: 2575: 2568: 2543: 2536: 2529: 2515:Dodwell, C. R. 2512: 2505: 2498: 2486: 2476: 2459: 2445: 2436: 2433: 2431: 2430: 2410: 2397: 2380: 2367: 2358: 2345: 2336: 2323: 2314: 2305: 2296: 2280: 2268: 2233: 2221: 2212: 2201: 2198:Mathews, p. 96 2189: 2176: 2167: 2155: 2143: 2112: 2082: 2073: 2064: 2055: 2039: 2026: 2017: 2008: 1971: 1962: 1953: 1944: 1935: 1926: 1913: 1895: 1894: 1893: 1887: 1886: 1882:Santa Prassede 1865: 1852: 1843: 1821: 1804: 1794: 1793: 1792: 1791: 1786: 1783: 1782: 1781: 1776: 1771: 1766: 1761: 1754: 1751: 1725:Main article: 1722: 1719: 1687: 1684: 1680:Meyer Schapiro 1652: 1649: 1648: 1647: 1641: 1634: 1632: 1626: 1619: 1617: 1612:wall painting 1608: 1601: 1599: 1593: 1586: 1584: 1578: 1571: 1544: 1541: 1509: 1506: 1505: 1504: 1500:Windberg Abbey 1497: 1490: 1488: 1478: 1471: 1469: 1452: 1445: 1443: 1433: 1426: 1424: 1419:Sainte Ampoule 1409: 1402: 1400: 1389: 1382: 1364:Windberg Abbey 1322: 1319: 1309: 1306: 1294:Simone Martini 1239: 1236: 1174:Moralia in Job 1157: 1156:Saints imagery 1154: 1153: 1152: 1141: 1134: 1132: 1123: 1116: 1114: 1108: 1101: 1099: 1093: 1086: 1084: 1069: 1062: 1038:, which was a 1021:Galla Placidia 983: 980: 979: 978: 976:, 18th century 974:Last Judgement 971: 964: 962: 952: 945: 943: 930: 923: 921: 911: 904: 902: 884: 877: 874: 873: 862:Last Judgement 851: 832: 806: 799:Gospel of John 791: 780: 751:Life of Christ 744: 741: 717: 716: 705: 698: 696: 686: 679: 677: 671: 664: 661: 660: 645: 626: 615: 592:Klosterneuburg 588: 569: 526: 525: 505: 473:Vienna Genesis 467: 464: 334: 331: 281: 278: 267: 264: 250: 247: 235: 232: 229:, 10th century 210: 207: 107:God the Father 99:Early Medieval 15: 9: 6: 4: 3: 2: 2821: 2810: 2807: 2805: 2802: 2800: 2799:Visual motifs 2797: 2795: 2792: 2790: 2787: 2785: 2782: 2781: 2779: 2769: 2765: 2762: 2761: 2756: 2753: 2752:0-85331-324-5 2749: 2745: 2744:0-85331-270-2 2741: 2737: 2733: 2730: 2728: 2727:0-7011-2514-4 2724: 2720: 2716: 2713: 2710: 2706: 2703: 2702:Mahzor Yannai 2699: 2696: 2692: 2689: 2685: 2682: 2678: 2675: 2671: 2667: 2666:0-88402-183-1 2663: 2659: 2655: 2652: 2648: 2645: 2641: 2638: 2634: 2631: 2627: 2625: 2622: 2618: 2614: 2613:1-4051-0136-9 2610: 2606: 2602: 2600: 2596: 2592: 2588: 2587:90-04-10878-5 2584: 2580: 2576: 2573: 2569: 2567: 2564: 2560: 2556: 2555:0-7100-0605-5 2552: 2548: 2544: 2541: 2537: 2534: 2530: 2528: 2527:0-300-06493-4 2524: 2520: 2516: 2513: 2510: 2506: 2503: 2499: 2497: 2493: 2492: 2487: 2484: 2480: 2477: 2475: 2474:0-8014-1446-6 2471: 2467: 2463: 2460: 2458: 2457:0-500-20019-X 2454: 2450: 2446: 2443: 2439: 2438: 2427: 2423: 2420: 2414: 2407: 2401: 2394: 2390: 2384: 2377: 2371: 2362: 2355: 2349: 2340: 2333: 2327: 2318: 2309: 2300: 2294: 2290: 2284: 2278: 2272: 2266:coin glossary 2265: 2261: 2258: 2254: 2250: 2249:0-88402-193-9 2246: 2242: 2237: 2231: 2225: 2216: 2210: 2205: 2199: 2193: 2186: 2180: 2171: 2164: 2159: 2152: 2151:Ezekiel Ch. 2 2147: 2141: 2138: 2134: 2130: 2129:0-19-921774-2 2126: 2122: 2116: 2109: 2105: 2101: 2097: 2096: 2091: 2086: 2077: 2068: 2059: 2051: 2050: 2043: 2036: 2030: 2021: 2012: 2005: 2004: 1999: 1995: 1991: 1987: 1986: 1981: 1975: 1966: 1957: 1951:Hachlili, 146 1948: 1939: 1930: 1923: 1917: 1910: 1905: 1903: 1901: 1896: 1891: 1890: 1883: 1879: 1875: 1869: 1862: 1856: 1847: 1840: 1835: 1831: 1825: 1818: 1814: 1808: 1799: 1795: 1789: 1788: 1780: 1777: 1775: 1772: 1770: 1767: 1765: 1762: 1760: 1757: 1756: 1750: 1748: 1744: 1743: 1738: 1734: 1728: 1716: 1712: 1708: 1705: 1701: 1697: 1693: 1683: 1681: 1677: 1673: 1669: 1662: 1657: 1645: 1638: 1633: 1630: 1623: 1618: 1615: 1611: 1605: 1600: 1597: 1590: 1585: 1582: 1575: 1570: 1569: 1568: 1566: 1562: 1558: 1554: 1550: 1540: 1538: 1534: 1530: 1526: 1519: 1514: 1501: 1494: 1489: 1486: 1482: 1475: 1470: 1466: 1462: 1461:Thomas Becket 1458: 1455: 1449: 1444: 1441: 1437: 1430: 1425: 1421: 1420: 1415: 1414: 1406: 1401: 1397: 1393: 1386: 1381: 1380: 1379: 1377: 1371: 1369: 1368:Lower Bavaria 1365: 1361: 1357: 1353: 1349: 1345: 1344:Daniel Hopfer 1339: 1337: 1333: 1328: 1318: 1315: 1301: 1297: 1295: 1291: 1290: 1289:Annunciations 1285: 1281: 1277: 1273: 1269: 1265: 1261: 1257: 1252: 1250: 1245: 1235: 1233: 1229: 1225: 1221: 1216: 1212: 1208: 1204: 1203:Thomas Becket 1200: 1196: 1192: 1188: 1184: 1176: 1175: 1170: 1167:in a copy of 1166: 1162: 1149: 1145: 1138: 1133: 1129: 1128: 1120: 1115: 1111: 1105: 1100: 1096: 1090: 1085: 1081: 1077: 1073: 1066: 1061: 1060: 1059: 1057: 1056:Engraved gems 1053: 1049: 1045: 1041: 1037: 1032: 1030: 1026: 1025:Byzantine art 1022: 1018: 1014: 1010: 1006: 997: 993: 988: 975: 968: 963: 960: 956: 955:stained glass 949: 944: 940: 936: 933: 927: 922: 918: 914: 908: 903: 899: 895: 891: 887: 881: 876: 875: 871: 867: 866:Saint Michael 863: 859: 856: 852: 849: 845: 841: 837: 833: 830: 826: 825:Lothair Cross 823: 819: 815: 811: 807: 804: 800: 796: 792: 789: 785: 781: 778: 774: 769: 765: 761: 757: 753: 752: 747: 746: 737: 733: 732: 727: 726: 721: 714: 713: 708: 702: 697: 693: 690: 683: 678: 674: 668: 663: 662: 658: 654: 650: 647:The story in 646: 643: 639: 635: 631: 627: 624: 620: 616: 613: 609: 605: 601: 597: 593: 589: 586: 582: 578: 577:Paris Psalter 574: 570: 567: 563: 559: 558:Paris Psalter 555: 551: 547: 546: 542: 541:Paris Psalter 538: 535:receives the 534: 530: 522: 518: 514: 510: 506: 503: 499: 498:Auguste Rodin 495: 494: 489: 485: 484: 480: 477:Expulsion of 474: 470: 469: 463: 461: 457: 453: 449: 448: 443: 438: 436: 432: 431: 421: 420: 415: 411: 407: 406:(see below). 405: 401: 397: 393: 389: 388:Lothair Cross 384: 382: 378: 377: 370: 368: 364: 360: 352: 348: 344: 339: 330: 328: 324: 320: 315: 311: 307: 306:Byzantine art 303: 298: 291: 286: 280:Christian art 277: 275: 272: 263: 261: 256: 249:New Testament 246: 241: 228: 224: 220: 215: 206: 204: 200: 196: 192: 187: 185: 181: 177: 173: 169: 166: 162: 158: 154: 150: 145: 143: 142: 137: 133: 128: 125: 121: 117: 113: 108: 104: 100: 96: 92: 91:Christian art 88: 84: 80: 78: 72: 70: 64: 57: 50: 45: 38: 34: 30: 26: 21: 2767: 2758: 2735: 2718: 2708: 2701: 2694: 2687: 2680: 2657: 2650: 2643: 2636: 2629: 2624:Google books 2604: 2599:Google books 2578: 2571: 2566:Google books 2546: 2539: 2532: 2518: 2508: 2501: 2489: 2465: 2462:Cahn, Walter 2448: 2441: 2413: 2405: 2400: 2392: 2389:Bible Review 2388: 2383: 2375: 2370: 2361: 2353: 2348: 2343:Kraeling, 57 2339: 2331: 2326: 2317: 2308: 2299: 2283: 2271: 2260:Google books 2240: 2236: 2229: 2224: 2215: 2204: 2192: 2179: 2170: 2158: 2146: 2140:Google books 2120: 2115: 2102:, New York, 2093: 2085: 2076: 2067: 2058: 2047: 2042: 2034: 2029: 2020: 2011: 2001: 1997: 1993: 1989: 1983: 1979: 1974: 1965: 1956: 1947: 1938: 1929: 1921: 1916: 1868: 1855: 1846: 1824: 1813:in this icon 1811:For example 1807: 1798: 1740: 1730: 1704:iconoclastic 1699: 1695: 1689: 1675: 1671: 1665: 1609: 1564: 1560: 1556: 1552: 1548: 1546: 1522: 1417: 1410: 1372: 1356:Dutch Revolt 1340: 1332:Michelangelo 1324: 1311: 1287: 1253: 1241: 1180: 1172: 1125: 1097:, before 869 1079: 1033: 1001: 958: 912: 897: 896:depicts the 772: 749: 735: 729: 723: 710: 571:The prophet 501: 491: 479:Adam and Eve 476: 445: 439: 428: 425: 417: 385: 374: 371: 355: 299: 295: 269: 252: 243: 234:Hebrew Bible 218: 191:Hebrew Bible 188: 183: 179: 146: 139: 135: 129: 95:Late Antique 74: 66: 62: 60: 2365:Shapiro, 30 1539:synagogue. 1481:John Calvin 1352:John Calvin 1268:Incarnation 1260:Virgin Mary 1220:disputation 1110:Charlemagne 850:to survive. 764:Holy Spirit 692:Melchizedek 614:for Christ. 600:Melchizedek 502:Hand of God 500:called the 442:God the Son 333:Iconography 63:Hand of God 56:Hand of God 2789:Jewish art 2778:Categories 2760:Prooftexts 2435:References 2404:Foerster, 2264:David Sear 2003:Prooftexts 1759:Act of God 1668:Beth Alpha 1661:Beth Alpha 1529:Beth Alpha 1502:– see text 1422:at bottom. 1413:Saint Remy 1215:St Gregory 1169:St Gregory 1127:histamenon 870:Hetoimasia 812:until the 651:5:1–31 of 634:Beth-horon 524:change it. 414:Visigothic 292:, 1140–43. 238:See also: 2287:Examples 1892:Citations 1790:Footnotes 1467:, c. 1210 1457:reliquary 1454:Enamelled 1392:encaustic 941:, c. 1100 915:from the 913:Ascension 894:semi-dome 805:of c.600. 736:Ascension 636:with the 579:, Moses, 433:(806) at 157:Akhenaten 151:. In the 69:Manus Dei 33:Catalonia 2746:I & 2422:Archived 1834:Creation 1817:this one 1779:Sabazios 1753:See also 1733:Haggadah 1707:scroll. 1483:and his 1201:like St 1144:Bohemian 1142:The new 1080:augustus 1017:Arcadius 1009:quadriga 992:Napoleon 822:Ottonian 638:Amorites 483:Paradise 310:blessing 223:Armenian 197:. 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