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In the Abrahamic religions, the voice of God is a communication from God to human beings through sound with no known physical source. In rabbinic Judaism, such a voice was known as a bat kol (Hebrew: בַּת קוֹל baṯ qōl, literally "daughter of voice"), and was a "heavenly or divine voice which proclaims God's will or judgment". [1]
The Greek word for 'dwelt' (ἐσκήνωσεν 6]) also means "tabernacled, sojourned", with a similar sound to "Shekhînah", a term not found in the Old Testament but frequently occurring in the Targums or Chaldee Paraphrases, as the 'visible symbol of the divine Presence which appeared in the Tabernacle and the Temple'; the Targums, moreover ...
We call the first sense "literal" sense, the second the "allegorical", or "moral" or "anagogical". To clarify this method of treatment, consider this verse: When Israel went out of Egypt, the house of Jacob from a barbarous people: Judea was made his sanctuary, Israel his dominion (Psalm 113). Now if we examine the letters alone, the exodus of ...
Biblical literalism or biblicism is a term used differently by different authors concerning biblical interpretation.It can equate to the dictionary definition of literalism: "adherence to the exact letter or the literal sense", [1] where literal means "in accordance with, involving, or being the primary or strict meaning of the word or words; not figurative or metaphorical".
David Playing the Harp by Jan de Bray, 1670.. Knowledge of the biblical period is mostly from literary references in the Bible and post-biblical sources. Religion and music historian Herbert Lockyer, Jr. writes that "music, both vocal and instrumental, was well cultivated among the Hebrews, the New Testament Christians, and the Christian church through the centuries."
By the time the Septuagint was written, the word had gained the negative connotations that it has today, and in the Gospel of Matthew the word is clearly a pejorative one. For many centuries the blowing of trumpets during alms giving was taken literally, with Cyril of Alexandria being perhaps the first to interpret the verse this way. [2]
Not even the parallelismus membrorum is an absolutely certain indication of ancient Hebrew poetry. This "parallelism" occurs in the portions of the Hebrew Bible that are at the same time marked frequently by the so-called dialectus poetica; it consists in a remarkable correspondence in the ideas expressed in two successive units (hemistiches, verses, strophes, or larger units); for example ...
This is an outline of commentaries and commentators.Discussed are the salient points of Jewish, patristic, medieval, and modern commentaries on the Bible. The article includes discussion of the Targums, Mishna, and Talmuds, which are not regarded as Bible commentaries in the modern sense of the word, but which provide the foundation for later commentary.