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God, however, is the "living God" (Joshua 3:10; Psalm 42:3; etc.) who gives life and intervenes in history. — Catechism of the Catholic Church 2112 In his exposition of Psalm 96, Augustine of Hippo agreed with the psalmist's description of inanimate idols, and he recalled Paul's words to the Corinthians that sacrifices to such are offered to ...
Such images are rare in psalms, but see Psalm 45:7. If the king trods on the back of his enemies (see Joshua 10:24), they poetically become his "Footstool" 2. In contrast to v.1, God is spoken of in the third person. The Zion tradition (see Isaiah 2:1–4; 60:1–22) and royal tradition are here connected. While v.1-2 express the great power of ...
Targum Onkelos is the most often consulted literal translation of the Bible [3] with a few exceptions. Figurative language is usually not translated literally but is explained (e.g., Gen. 49:25; Ex. 15:3, 8, 10; 29:35). Geographical names are often replaced by those current at a later time (e.g., Gen. 10:10; Deut. 3:17).
In addition to Targum Onkelos and Rashi's commentary, the standard Jewish commentaries on the Hebrew Bible, the Mikraot Gedolot will include numerous other commentaries. For instance, the Romm publishing house edition of the Mikraot Gedolot contains the following additional commentaries: [2] Targum Jonathan; Targum Pseudo-Jonathan; Rashbam
(Genesis 22:7–8). However, it was a ram (not a lamb) that was ultimately sacrificed in Isaac's place, and the ram was caught in a thicket (i.e. thorn bush) (Genesis 22:13). In the New Testament, John the Baptist saw Jesus coming toward him and said "Look, the Lamb of God, who takes away the sins of the world!" (John 1:29).
The phrase "image of God" is found in three passages in the Hebrew Bible, all in the Book of Genesis 1–11: . And God said: 'Let us make man in our image/b'tsalmeinu, after our likeness/kid'muteinu; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.'
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The Sifra cited Genesis 22:11, Genesis 46:2, Exodus 3:4, and 1 Samuel 3:10 for the proposition that when God called the name of a prophet twice, God expressed affection and sought to provoke a response. [252] Similarly, Rabbi Hiyya taught that it was an expression of love and encouragement.