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The Hebrew words Shaddai (breasts) and Sabaoth (hosts) are wrongly translated as "God almighty" or "divine omnipotence". Pantokrator, the Greek word in the New Testament and Septuagint often translated in English as "almighty", actually means "all-holding" rather than almighty or omnipotent.
The Hebrew Bible or Tanakh is the Jewish scriptural canon and central source of Jewish law. The word is an acronym formed from the initial Hebrew letters of the three traditional subdivisions of the Tanakh: The Torah ("Teaching", also known as the Five Books of Moses or Pentateuch), the Nevi'im ("Prophets") and the Ketuvim ("Writings"). [21]
all of their theological traditions are, to some extent, influenced by the depiction of the God of Israel in the Hebrew Bible; [10] all of them trace their roots to Abraham as a common genealogical and spiritual patriarch. [11] In the Abrahamic tradition, God is one, eternal, omnipotent, omniscient, and the creator of the universe. [1]
Omnipotent. Jews often describe God as omnipotent, and see that idea as rooted in the Hebrew Bible. [15] Some modern Jewish theologians have argued that God is not omnipotent, however, and have found many biblical and classical sources to support this view. [18] The traditional view is that God has the power to intervene in the world. Omnipresent
According to Ernst Knauf, "El Shaddai" means "God of the Wilderness" and originally would not have had a doubled "d". He argues that it is a loanword from Israelian Hebrew, where the word had a "sh" sound, into Judean Hebrew and hence, Biblical Hebrew, where it would have been śaday with the sound śin.
Religious responses to the problem of evil are concerned with reconciling the existence of evil and suffering with an omnipotent, omnibenevolent, and omniscient God. [1] [2] The problem of evil is acute for monotheistic religions such as Christianity, Islam, and Judaism whose religion is based on such a God.
Ein Sof, or Eyn Sof (/ eɪ n s ɒ f /, Hebrew: אֵין סוֹף ʾēn sōf; meaning "infinite", lit. ' (There is) no end '), in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's (c. 1021 – c. 1070) term, "the Endless One" (she-en lo tiklah).
The work was originally in Judeo-Arabic in Hebrew letters with quotations from the Torah. The first Hebrew translation was done in 1186 by Judah ben Saul ibn Tibbon, titled Emunot ve-Deot (Hebrew: אמונות ודעות Beliefs and Opinions). An unabridged translation into English by Samuel Rosenblatt was published in 1948.