Although he did not attend any celebrated schools or universities, he was a master of Greek and Hebrew and could read the Bible in the original.

Discoveries recently made of old Biblical manuscripts in Hebrew and Greek and other ancient writings, some by the early church fathers, in themselves called for a restudy of the Bible.

At one time I became disturbed in the faith in which I had grown up by the apparent inroads being made upon both Old and New Testaments by a `` Higher Criticism '' of the Bible, to refute which I felt the need of a better knowledge of Hebrew and of archaeology, for it seemed to me that to pull out some of the props of our faith was to weaken the entire structure.

In the Hebrew Bible and the Qur ' an, Aaron ( or ; Ahărōn, Hārūn, Greek ( Septuagint ): Ααρών ), who is often called "' Aaron the Priest "' () and once Aaron the Levite () ( Exodus 4: 14 ), was the older brother of Moses, ( Exodus 6: 16-20, 7: 7 ; Qur ' an 28: 34 ) and a prophet of God.

Writing that would later be incorporated into the Hebrew Bible names Sheol as the place of the dead.

Using his excellent knowledge of Greek, which was then rare in the West, to his advantage, he studied the Hebrew Bible and Greek authors like Philo, Origen, Athanasius, and Basil of Caesarea, with whom he was also exchanging letters.

Ahab (; ; ) was king of Israel and the son and successor of Omri according to the Hebrew Bible.

The Hebrew Bible says that dogs licked his blood, according to the prophecy of Elijah.

Category: Hebrew Bible people

Category: Hebrew Bible people

The Book of Amos is a prophetic book of the Hebrew Bible, one of the Twelve Minor Prophets.

The Bible translation is a treatment of the Hebrew word olam and the Greek word aion.

Category: Hebrew Bible places

Category: Hebrew Bible people

Category: Hebrew Bible people

Category: Hebrew Bible topics

Category: Hebrew Bible words and phrases

The Hebrew term Abaddon (, ), an intensive form of the word " destruction ", appears as a place of destruction in the Hebrew Bible.

According to the Brown Driver Briggs lexicon, the Hebrew abaddon ( Hebrew: אבדון ; avadon ) is an intensive form of the Semitic root and verb stem abad ( א ָ ב ַ ד ) " perish " ( transitive " destroy "), which occurs 184 times in the Hebrew Bible.

The term abaddon appears six times in the Masoretic text of the Hebrew Bible ; abaddon means destruction or " place of destruction ", or the realm of the dead, and is associated with Sheol.

Category: Hebrew Bible places

Abiathar ( אביתר, Ebyathar, Evyatar, the father is pre-eminent or father of plenty ), in the Hebrew Bible, son of Ahimelech or Ahijah, High Priest at Nob, the fourth in descent from Eli ( 1 Sam.

By the time Esther was written, the foreign power visible on the horizon as a future threat to Judah was the Macedonians of Alexander the Great, who defeated the Persian empire about 150 years after the time of the story of Esther ; the Septuagint version noticeably calls Haman a " bully " ( βουγαῖον ) where the Hebrew text describes him as an Agagite.

The Talmud describes the blind as having " much light " ( Aramaic סגי נהור ) and this phrase — sagee nahor — is the Modern Hebrew for euphemism.

Although the Hebrew Bible describes this event as an ecstatic vision rather than a historical occurrence, later interpreters speculated as to the fate of these men, both before and after their revitalization.

Based on the Tanakh ( Hebrew Bible ) Judaism describes three levels of sin:

The Hebrew Bible, or Torah, states that God revealed the design for the menorah to Moses and describes the construction of the menorah as follows ():

The religious practice is mentioned for the first time by Natronai ben Hilai, Gaon of the Academy of Sura in Babylonia, in 853 C. E., who describes it as a custom of the Babylonian Jews and further explained by Jewish scholars in the ninth century by that since the Hebrew word geber ( Gever ) means both " man " and " rooster " the rooster may act or serve as a palpable substitute as a religious vessel in place of the man with the practice also having been as a custom of the Persian Jews.

In a brief, unelaborated, and enigmatic passage, the Hebrew Bible describes how the fame of Solomon's wisdom and wealth spread far and wide, so much so that the queen of Sheba decided that she should meet him.

They suggest that due to religious prejudice, the authors of the Bible suppressed the achievements of the Omrides ( whom the Hebrew Bible describes as being polytheist ), and instead pushed them back to a supposed golden age of Judaism and monotheists, and devotees of YHWH.

Falling in line with the rest of the twelve prophetic books of the Hebrew Bible ( the Nevi ’ im ), the book of Zechariah describes a hope for a future king, beyond the current leader Zerubbabel, and further establishes a portrayal of this future king.

* Lilith ( לילית ) occurs once in the Hebrew Bible, in, which describes the desolation of Edom.

Drosnin describes an alleged " Bible code ", in which messages are encoded in the Hebrew bible.

The Schechter Letter, a document written by a Jewish Khazar, a contemporary of Romanus I Lecapenus, describes the activities of a Rus ' warlord named HLGW ( Hebrew: ), usually transcribed as " Helgu ".

This Hebrew word is simply a term meaning " a goat to go away "-in other words a " scapegoat "-in verse 20-22 it describes what this accomplished by symbolically placing the sins of Israel upon the goat and then sending it to the desert and releasing it.

Then the Hebrew phrase ʼnāshîm midyanîm sōĥrîm in verse 28 describes Midianite traders.

Sefer Yetzirah describes how the universe was created by the " God of Israel " ( a list of all of God's Hebrew names appears in the first sentence of the book ) through " 32 wondrous ways of wisdom ":

The book describes how God used the 10 sefirot and the 22 Hebrew letters in various combinations, and finally ( as described in the closing section of the book ), how he revealed this secret to Abraham as a covenant with him.

The prophet Ezekiel describes the status of their power in the 12th year of the Hebrew Babylonian Captivity in 587 BC:

The word Elohim occurs more than 2500 times in the Hebrew Bible, with meanings ranging from " god " in a general sense ( as in Exodus 12: 12, where it describes " the gods of Egypt "), to a specific god ( e. g., 1 Kings 11: 33, where it describes Chemosh " the god of Moab ", or the frequent references to Yahweh as the " elohim " of Israel ), to demons, seraphim, and other supernatural beings, to the spirits of the dead brought up at the behest of King Saul in 1 Samuel 28: 13, and even to kings and prophets ( e. g., Exodus 4: 16 ).

The Hebrew Bible describes the Jebusites as dwelling in the mountains, besides Jerusalem.

The fall of Lucifer finds its earliest identification with a fallen angel in Origen, based on an interpretation of, which describes a king of Babylon as a fallen morning star ( in Hebrew, הילל ).

The Torah further describes the role of Aaron who acted as Moses ' mouthpiece and conveyed the name of God distinctly to the Israelites ( transcribed as ' YHWH ' in Biblical Hebrew ), and conveyed the name of God distinctly as ' YHWH ' to the Israelites.

A common title of God in the Hebrew Bible is Elohim ( Hebrew: אלהים ); as opposed to other titles of God in Judaism, this name also describes gods of other religions, angels, or even humans of great importance ( John 10: 34-36 ).