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In the Vaishnava tradition, the divine feminine energy (shakti) implies a divine source of energy of the masculine aspect of God, "Sita relates to Rama; Lakshmi belongs to Narayana; Radha has Her Krishna." The female, in these divine pairs, is viewed as the source of energy and essence of the male form.
There are some churches (see below) who teach that the Holy Spirit is feminine based on the fact that both feminine nouns and verbs, as well as feminine analogies, are thought to be used by the Bible to describe the Spirit of God in passages such as Genesis 1:1-2, Genesis 2:7, Deut. 32:11-12, Proverbs 1:20, Matthew 11:19, Luke 3:22, and John 3:5-6.
In ancient and medieval Indian mythology, each masculine deva of the Hindu pantheon is partnered with a feminine who is often a devi. [33] The oldest of the Hindu scriptures is the Rigveda (2nd millennium BC). The first word of the Rigveda is the name Agni, the god of fire, to whom many of the vedic hymns are addressed, along with Indra the ...
This root yields the ancient Indian word Deva meaning "to gleam, a shining one", from *div- "to shine", as well as Greek dios "divine" and Zeus; and Latin deus "god" (Old Latin deivos). [30] [31] [32]: 230–31 Deva is masculine, and the related feminine equivalent is devi.
Deva is masculine, and the related feminine equivalent is devi. [4] Monier-Williams translates it as 'heavenly, divine, terrestrial things of high excellence, exalted, shining ones'. [5] [6] Etymologically, a cognate of devi is Latin dea. [7] When capitalised, Devi maata refers to the mother goddess in Hinduism. [8] Deva is short for devatā ...
While shekhinah is a feminine word in Hebrew, it primarily seemed to be featured in masculine or androgynous contexts referring to a divine manifestation of the presence of God, based especially on readings of the Talmud. [15] [16] [17] Contemporary interpretations of the term shekhinah commonly see it as the divine feminine principle in ...
In addition, God's "presence" is a grammatically feminine word, and is often employed as a feminine aspect of God. Many traditional rabbinic commentators, however, such as Maimonides, view any such beliefs as verging on avodah zarah (idolatry). Secondary male sexual characteristics are attributed to God in some piyuttim (religious poems).
Again, the verb vayomer (he said) is masculine; it is never vatomer, the feminine of the same verb form. The personal name of God, YHWH, is presented in Exodus 3 as if the Y (Hebrew yod) is the masculine subjective prefix to the verb to be. [citation needed] In Psalm 89:26 God is referred to as Father. "He shall cry unto me, Thou art my Father ...