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Geshem the Arabian (or Geshem the Arab; Hebrew: גֶשֶׁם הָעַרְבִי) is an Arab man mentioned in the Hebrew Bible. He was an ally of Sanballat and Tobiah and adversary of Nehemiah (Neh. 2:19, 6:1).
Verse 10 shows most pointed contrast, where "it displeased them" is literally "it was evil to them", whereas "welfare" of the Jews is "their good". [28] In this context, the king's decision and the rebuilding of the walls are "good", whereas the broken walls, Nehemiah's grief, or the conspiration of Sanballat, Tobiah and Geshem, are "evil". [28]
In Israel, rain falls mostly in the fall and winter; this half of the year is called in the Mishnah "yemot ha-geshamim" (days of rains). On Shemini Atzeret, which is the last holiday before the beginning of this rainy season, traditional Jews begin mentioning rain in their prayers (adding the phrase "He causeth the wind to blow and the rain to descend").
Nehemiah 6 is the sixth chapter of the Book of Nehemiah in the Old Testament of the Christian Bible, [1] or the 16th chapter of the book of Ezra-Nehemiah in the Hebrew Bible, which treats the book of Ezra and the book of Nehemiah as one book. [2]
According to the Book of Nehemiah in the Hebrew Bible and the Old Testament, Tobiah was an Ammonite official who attempted to hinder Nehemiah's efforts to rebuild Jerusalem after the Babylonian exile, and took over the storerooms of the Temple for his own use.
Nehemiah 7 is the seventh chapter of the Book of Nehemiah in the Old Testament of the Christian Bible, [1] or the 17th chapter of the book of Ezra-Nehemiah in the Hebrew Bible, which treats the book of Ezra and the book of Nehemiah as one book. [2]
Geshem may refer to: Geshem (גשם), a Hebrew word for " rain ," applied mostly to the rains which occur in Israel over the course of the fall and winter. This half of the year is called in the Mishnah "yemot ha-geshamin" (Hebrew: ימות הגשמין , days of rains).
Genesis 1:1 forms the basis for the Judeo-Christian doctrine of creation out of nothing (creatio ex nihilo).Some scholars still support this reading, [5] but most agree that on strictly linguistic and exegetical grounds this is not the preferred option, [6] [7] [8] and that the authors of Genesis 1 were concerned not with the origins of matter (the material which God formed into the habitable ...