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In Christian theology, the concept of θεία ουσία (divine essence) is one of the most important doctrinal concepts, central to the development of trinitarian doctrine. [1] The Ancient Greek term θεία ουσία (theia ousia; divine essence) was translated in Latin as essentia or substantia, and hence in English as essence or ...
While this Hebrew name is not the etymology of Essaioi/Esseni, the Aramaic equivalent Hesi'im known from Eastern Aramaic texts has been suggested. [28] Others suggest that Essene is a transliteration of the Hebrew word ḥiṣonim (ḥiṣon "outside"), which the Mishnah (e.g., Megillah 4:8 [29]) uses to describe
Essence (Latin: essentia) has various meanings and uses for different thinkers and in different contexts. It is used in philosophy and theology as a designation for the property or set of properties or attributes that make an entity the entity it is or, expressed negatively, without which it would lose its identity .
God's essence can be equally manifest in finitude as in infinitude, as found in the Talmudic statement that the Ark of the Covenant in the First Temple took up no space. While it measured its own normal width and length, the measurements from each side to the walls of the Holy of Holies together totalled the full width and length of the sanctuary.
Homoousion (/ ˌ h ɒ m oʊ ˈ uː s i ɒ n, ˌ h oʊ m-/ HO(H)M-oh-OO-see-on; Ancient Greek: ὁμοούσιον, lit. 'same in being, same in essence', from ὁμός, homós, "same" and οὐσία, ousía, "being" or "essence") [1] [2] is a Christian theological term, most notably used in the Nicene Creed for describing Jesus (God the Son) as "same in being" or "same in essence" with God ...
The essence of the dictionary was first revealed in that notebook: "A complete, comprehensive book containing everything from the bible, Talmud, Midrash and the literature following the Talmud". This essence was different from the original essence of the dictionary which was initially intended to explain words that weren't fully translated before.
Atzmus or Atzmut (עצמות from the Hebrew עצם etzem) is the descriptive term referred to in Kabbalah, and explored in Hasidic thought, for the divine essence. Classical Kabbalah predominantly refers to the Godhead in Judaism with its designated term "Ein Sof" ("No end"-Infinite).
According to the Hebrew Bible, in the encounter of the burning bush (Exodus 3:14), Moses asks what he is to say to the Israelites when they ask what gods have sent him to them, and YHWH replies, "I am who I am", adding, "Say this to the people of Israel, 'I am has sent me to you. ' " [4] Despite this exchange, the Israelites are never written to have asked Moses for the name of God. [13]