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The noun chesed inherits both senses, on one hand 'zeal, love, kindness towards someone' and on the other 'zeal, ardour against someone; envy, reproach'. In its positive sense it is used to describe mutual benevolence, mercy or pity between people, devotional piety of people towards God, as well as the grace, favour or mercy of God towards people.
In the letter to the Corinthians, within the list of people who will not inherit the kingdom of God, Paul uses two Greek words: malakia (μαλακοὶ) and arsenokoitai (ἀρσενοκοῖται). Arsenokoitai is a compound word. Compound words are formed when two or more words are put together to form a new word with a new meaning.
Jesus teaching in the Temple, illustration from Standard Bible Story Readers, 1928. Since 1980, scholars have debated the translation and modern relevance of New Testament texts on homosexuality. [ 1] Three distinct passages ( Romans 1:26–27, 1 Corinthians 6:9–10 (repeated in 1 Timothy 1:9–10) and Jude 1:7) have been taken to condemn same ...
t. e. There are a number of passages in the Hebrew Bible that have been interpreted as involving same-sex sexual acts, desires, and relationships. [ 1][ 2][ 3] The passages about homosexual individuals and sexual relations in the Hebrew Bible are found primarily in the Torah [ 1] (the first five books traditionally attributed to Moses) [ 4] and ...
The Hebrew Bible makes reference to a number of covenants (Hebrew: בְּרִיתוֹת) with God ().These include the Noahic Covenant set out in Genesis 9, which is decreed between God and all living creatures, as well as a number of more specific covenants with Abraham, the whole Israelite people, the Israelite priesthood, and the Davidic lineage of kings.
Ecclesiastes 3 is the third chapter of the Book of Ecclesiastes in the Hebrew Bible or the Old Testament of the Christian Bible. [ 1][ 2] The book contains philosophical speeches by a character called 'Qoheleth' ("the Teacher"; Koheleth or Kohelet ), composed probably between the fifth and second centuries BC. [ 3]
God as transcending gender. Many Jewish thinkers have rejected the notion that God can be anthropomorphized. Under this assumption, one cannot qualify God in terms of gender. Although egalitarian practices didn't emerge until much later, genderless concepts of God began to develop as early on as the mid-17th century.
David and Jonathan were, according to the Hebrew Bible 's Books of Samuel, heroic figures of the Kingdom of Israel, who formed a covenant, taking a mutual oath. Jonathan was the son of Saul, king of Israel, of the tribe of Benjamin, and David was the son of Jesse of Bethlehem, of the tribe of Judah, and Jonathan's presumed rival for the crown.