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[3] A prophet who says to follow gods other than Yahweh. [4] A person who follows gods other than Yahweh. [5] A false prophet, one whose prophecies do not come to pass. [6] Necromancy, according to the Masoretic Text; specifically those who are masters over ghosts (Hebrew: Ba'al ob) and those who gain information from the dead (Hebrew: Yidde ...
Capital punishment in the Bible refers to instances in the Bible where death is called for as a punishment and also instances where it is proscribed or prohibited. A case against capital punishment can be made from John 8, where Jesus speaks words that can be construed as condemning the practice. [ 1 ]
Stoning, or lapidation, is a method of capital punishment where a group throws stones at a person until the subject dies from blunt trauma. It has been attested as a form of punishment for grave misdeeds since ancient times. Stoning appears to have been the standard method of capital punishment in ancient Israel [citation needed]. Its use is ...
This expression applies to death by stoning. The Bible speaks also of hanging (Deut. 21:22), but (according to the rabbinical interpretation) not as a mode of execution, but rather of exposure after death. [60] [61] The following is a list by Maimonides of the crimes punished by each form of capital punishment: [62]
Corpse uncleanness (Hebrew: tum'at met) is a state of ritual uncleanness described in Jewish halachic law.It is the highest grade of uncleanness, or defilement, known to man and is contracted by having either directly or indirectly touched, carried or shifted a dead human body, [1] or after having entered a roofed house or chamber where the corpse of a Jew is lying (conveyed by overshadowing).
A Kohen is forbidden to enter any house or enclosure ("ohel", tent) in which a dead body (or part thereof), may be found (Leviticus 10:6, Leviticus 21:1–5, Ezekiel 44:20, Ezekiel 44:25). Practical examples of these prohibitions include: not entering a cemetery or attending a funeral ; not being under the same roof (i.e. in a home or hospital ...
Zechariah is then understood as representing the last of the martyrs recorded in the Masoretic Text (since the Hebrew sequence of books ends with 2 Chronicles). [3] Dale C. Allison notes that Luke 11:49–51 echoes 2 Chron 24:17–25 by referring to the sending of the prophets, the blood of Zechariah and the temple precinct.
Biblical and rabbinical texts depict shedim as demonic entities, with references such as Deuteronomy 32:17 and Psalm 106:37 suggesting sacrifices to these beings, including human sacrifices like the firstborn. However, the extent and details of such practices in ancient Israel remain a subject of debate among scholars.