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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 ...
The psalm begins and ends addressing God as the Lord of Hosts, a divine epithet. The longing goes further than the place where God lives, yearning for the presence of the "living God". [7] God is also identified with the sun, as "giver of life", and with a protective shield. God is called "my King and my God", the power behind life. [10]
Psalm 133 is the 133rd psalm of the Book of Psalms, beginning in English in the King James Version: "Behold, how good and how pleasant it is for brethren to dwell together in unity".
Samuel Lucien Terrien (March 27, 1911 – February 6, 2002) was a French-American Protestant theologian and biblical scholar.A professor at Union Theological Seminary for thirty-six years, he is known for his biblical commentary, particularly for his scholarly contributions to the study of Job [1] and the Psalms [2] in the Old Testament and for his book, The Elusive Presence (1978), in which ...
Shekhinah (Hebrew: שְׁכִינָה , Modern: Šəḵīna, Tiberian: Šeḵīnā) [1] is the English transliteration of a Hebrew word meaning "dwelling" or "settling" and denotes the presence of God in a place. This concept is found in Judaism from Talmudic literature. [2]
After 440 years, Solomon's Temple in Jerusalem superseded it as the dwelling-place of God. The main source describing the tabernacle is the biblical Book of Exodus , specifically Exodus 25–31 and 35–40.
In the King James Version of the Bible (KJV), the text reads: 15: Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. 16: Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.
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.