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The first time the word altar is mentioned and recorded in the Hebrew Bible is that it was erected by Noah, it does specify that there was an altar in (Genesis 8:20). [ clarification needed ] Other altars were erected by Abraham ( Genesis 12:7 ; 13:4 ; 13:18 ; 22:9 ), by Isaac ( Genesis 26:25 ), by Jacob ( 33:20 ; 35:1–3 ), by Moses ( Exodus ...
Dedication of an altar. The word altar, in Greek θυσιαστήριον (see:θυσία), appears twenty-four times in the New Testament. In Catholic and Orthodox Christian theology, the Eucharist is a re-presentation, in the literal sense of the one sacrifice of Christ on the cross being made "present again". Hence, the table upon which the ...
The Hebrew noun olah (עֹלָה) occurs 289 times in the Masoretic Text of the Hebrew Bible. It means "that which goes up [in smoke]". [5] It is formed from the active participle of the verb alah (עָלָה), "to cause to ascend." It was sometimes also called kalil, an associated word found in Leviticus, meaning "entire". [5] [6]
מורפיקס , an online Hebrew English dictionary by Melingo. New Hebrew-German Dictionary: with grammatical notes and list of abbreviations, compiled by Wiesen, Moses A., published by Rubin Mass, Jerusalem, in 1936 [12] The modern Greek-Hebrew, Hebrew-Greek dictionary, compiled by Despina Liozidou Shermister, first published in 2018
The word is identical to elohim meaning gods and is cognate to the 'lhm found in Ugaritic, where it is used for the pantheon of Canaanite gods, the children of El and conventionally vocalized as "Elohim" although the original Ugaritic vowels are unknown. When the Hebrew Bible uses elohim not in reference to God, it is plural (for example ...
According to Exodus 17:13–16 in the Bible, Jehovah-nissi (Hebrew: יְהוָה נִסִּי YHWH nīssī) is the name given by Moses to the altar which he built to celebrate the defeat of the Amalekites at Rephidim. [1]
The bamah of Megiddo. From the Hebrew Bible and from existing remains a good idea may be formed of the appearance of such a place of worship. It was often on the hill above the town, as at Ramah (1 Samuel 9:12–14); there was a stele (), the seat of the deity, and a Asherah pole (named after the goddess Asherah), which marked the place as sacred and was itself an object of worship; there was ...
The Mishna specifies that the stones of the altar had to be in their natural form and could not be shaped with an iron tool or changed in any way. The reason given (Middot 3:4) is that iron is used to make weapons which shorten human life, while the altar serves to prolong life by making amends for sin; it is therefore not appropriate to use ...