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Holiness in Judaism, often referred to by the Hebrew word for holiness, Kedushah (Hebrew: קְדֻשָּׁה), is frequently used in Judaism to describe God; worldly places and items that have holy status, such as a Torah, other Torah literature, and Jewish ritual objects such as a menorah, tzitzit, tefillin, or mikveh; special days of the year; and people who are considered on a high ...
Ezekiel 1 describes a throne room made of angels and God's throne being seated on a flying angel. Isaiah 6 describes an altar standing before God's throne. 2 Chronicles 18 and 1 Kings 22 describe angels to the right and the left of God, like prosecutors and defendants to the right and left of a judge in a bet din. Judaism interprets the visions ...
The term Holiness Code was first coined as the Heiligkeitsgesetz (literally "Holiness Law"; the word 'code' therefore means criminal code) by German theologian August Klostermann in 1877. [3] Critical biblical scholars have regarded it as a distinct unit and have noted that the style is noticeably different from the main body of Leviticus. [ 4 ]
Kedusha (Hebrew: קדושה), meaning "holiness" or "sanctity," is a central concept in Jewish thought, representing the idea of separation, elevation, and dedication to God. Rooted in the Hebrew word kadosh (Hebrew: קדוש), which means "holy" or "set apart," Kedusha signifies a state of being that is spiritually elevated, distinct from the ...
God the Father on a throne, Westphalia, Germany, late 15th century. In the New Testament, the Throne of God (Ancient Greek: ὁ θρόνος τοῦ θεοῦ, romanized: ho thronos tou Theou) is talked about in several forms, [7] including Heaven as the Throne of God, the Throne of David, the Throne of Glory, the Throne of Grace and many more. [7]
Glory (from the Latin gloria, "fame, renown") is used to describe the manifestation of God's presence as perceived by humans according to the Abrahamic religions.. Divine glory is an important motif throughout Christian theology, where God is regarded as the most glorious being in existence, and it is considered that human beings are created in the Image of God and can share or participate ...
Resurrection of the dead, fresco from the Dura-Europos synagogue. HaOlam haBa (Hebrew: העולם הבא, lit. 'the world to come') is an important part of the afterlife in Jewish eschatology, which also encompasses Gan Eden (the Heavenly Garden of Eden), Gehinom and Sheol.
Two different models of the process of creation existed in ancient Israel. [15] In the "logos" (speech) model, God speaks and shapes unresisting dormant matter into effective existence and order (Psalm 33: "By the word of YHWH the heavens were made, and by the breath of his mouth all their hosts; he gathers up the waters like a mound, stores the Deep in vaults"); in the second, or "agon ...