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The first verse, "Hear, O Israel: the L ORD our God is One L ORD", has always been regarded as the confession of belief in the One God. Due to the ambiguity of the possible ways to translate the Hebrew passage, there are several possible renderings: "Hear, O Israel! The Lord is our God! The Lord is One!", and "Hear, O Israel!
"Thou shalt not make unto thee any graven image" (Hebrew: לֹא-תַעֲשֶׂה לְךָ פֶסֶל, וְכָל-תְּמוּנָה, romanized: Lōʾ-t̲aʿăśeh lək̲ā p̲esel, wək̲ol-təmûnāh) is an abbreviated form of one of the Ten Commandments which, according to the Book of Deuteronomy, were spoken by God to the Israelites and ...
"Thou shalt have no other gods before Me" (Hebrew: לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי, romanized: Lōʾ yihyeh lək̲ā ʾĕlōhîm ʾăḥērîm ʿal pānāi) is one, or part of one depending on the numbering tradition used, of the Ten Commandments found in the Hebrew Bible at Exodus 20:3 and Deuteronomy 5:6. [1]
The Gemara explained that when Jews recite the Shema, they recite the words, "blessed be the name of God's glorious Kingdom for ever and ever," quietly between the words, "Hear, O Israel: the Lord our God, the Lord is one," from Deuteronomy 6:4, and the words, "And you shall love the Lord your God with all your heart, and with all your soul ...
This is referred to primarily in the Torah: "Hear O Israel: the LORD is our God, the LORD is One" (Deuteronomy 6:4). [5] Current scholarly consensus generally reconstructs the name's original pronunciation as "Yahweh". [11] In the traditional interpretations of Judaism, God is always referred to with masculine grammatical articles only. [12]
Leipzig Mahzor, hand of God delivering Abraham from the fiery furnace, 1320. The 3rd century CE Dura-Europos synagogue in Syria has large areas of wall paintings with figures of the prophets and others, and narrative scenes. There are several representations of the Hand of God, suggesting that this motif reached Christian art from Judaism.
Patrick D. Miller in his commentary on Deuteronomy suggests that different views of the structure of the book will lead to different views on what it is about. [5] The structure is often described as a series of three speeches or sermons (chapters 1:1–4:43, 4:44–29:1, 29:2–30:20) followed by a number of short appendices [6] or some kind of epilogue (31:1–34:12), consist of commission ...
It is also used very occasionally in Hebrew texts to refer to God (e.g. Psalm 136:3.) [37] Deuteronomy 10:17 has the proper name Yahweh alongside the superlative constructions "God of gods" (elōhê ha-elōhîm, literally, "the gods of gods") and "Lord of lords" (adōnê ha-adōnîm, "the lords of lords": כִּי יְהוָה ...