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Then God is quoted as listing people with whom sex is forbidden due to family relationships (6–19). In verse 20, God prohibits sexual relations with a neighbor's wife, and in verse 21 God prohibits passing one's children through fire to Moloch. Verse 22 is the famous verse about "lie with a man," discussed below, while in verse 23 God forbids ...
In Judaism, yetzer hara (Hebrew: יֵצֶר הַרַע , romanized: yēṣer haraʿ ) is a term for humankind's congenital inclination to do evil.The term is drawn from the phrase "the inclination of the heart of man is evil" (Biblical Hebrew: יֵצֶר לֵב הָאָדָם רַע, romanized: yetzer lev-ha-adam ra), which occurs twice at the beginning of the Torah (Genesis 6:5 and ...
The destroying angel passes through Egypt. [1]In the Hebrew Bible, the destroying angel (Hebrew: מַלְאָך הַמַשְׁחִית, malʾāḵ hamašḥīṯ), also known as mashḥit (מַשְׁחִית mašḥīṯ, 'destroyer'; plural: מַשְׁחִיתִים, mašḥīṯīm, 'spoilers, ravagers'), is an entity sent out by God on several occasions to deal with numerous peoples.
The word avon is often translated as "iniquity", i.e. a sin done out of moral failing. [5] The word pesha, or "trespass", means a sin done out of rebelliousness. [6] The word resha refers to an act committed with a wicked intention. [7] In several Biblical verses, a person confesses to several such categories of sin one after the other. [8]
Shedim (Hebrew: שֵׁדִים šēḏīm; singular: שֵׁד šēḏ) [3] are spirits or demons in the Tanakh and Jewish mythology. Shedim do not, however, correspond exactly to the modern conception of demons as evil entities as originated in Christianity. [4]
Beyond this in both the Codices Job 1:6 and Deuteronomy 32:8 when the phrase "angels of God" is used in place of where the Hebrew says "sons of God". [30] For the verse in Deuteronomy the Masoretic Text does not say "sons of God" but "sons of Israel" however in 4Q37 the term "sons of God" is used. [31]
Here elohim has a singular verb and clearly refers to God. But in verse 6 of the Psalm, God says to the other members of the council, 'You [plural] are elohim.' Here elohim has to mean gods." [68] Mark Smith, referring to this same Psalm, states in God in Translation: "This psalm presents a scene of the gods meeting together in divine council ...
The Hebrew word Selah, possibly an instruction on the reading of the text, breaks the psalm after verses 3, 5 and 8. C. S. Rodd argues that the psalm's structure is unclear, but suggests: Verses 1-5: a prayer for help; Verses 6-7: an expression of confidence in God; Verses 8-11: an appeal against the psalmist's enemies