"the NIV, the NIrV and the Schlachter 2000 write ""Peniel"" or ""Pniel"". Vayishlach, the Torah reading describing the events at Penuel. Penuel In the Hebrew Bible, Penuel (or ""Pniel"", ""Pnuel""; Hebrew: ) is a place not far from Succoth, on the east of the Jordan River and south of the river Jabbok. It is also called ""Peniel"" ""Face of God"" by Jacob: Here Jacob wrestled (Gen. 32:24-32) ""with a man"" (""the angel"", Hos. 12:4) ""till the break of day."" This episode resulted in God (or the angel) changing Jacob's name to ""Israel"" (Gen. 32:28) which literally means, ""He who struggles"
"against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed."""" (Genesis, 32:24-28) The naked Jacob in the relief appears doubtfully wresting doubtfully"
"was attributed to Achan taking an ""accursed thing"" from Jericho; and was followed by Achan and his family and animals being stoned to death to restore God's favor. Joshua then went to defeat Ai. The Israelites faced an alliance of five Amorite kings from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon. At Gibeon, Joshua asked Yahweh to cause the sun and moon to stand still, so that he could finish the battle in daylight. This event is most notable because ""There has been no day like it before or since, when the Lord heeded the voice of a man, for the"
"been compared to the Greek mythology stories of Achilles' duel with the river god Scamander and with Menelaus wrestling with the sea-god Proteus. It is also claimed the wrestling incident, along with other Old Testament stories of the Jewish Patriarchs, is based on Akhenaten-linked Egyptian mythology, where Jacob is Osiris/Wizzer, Esau is Set, and the wrestling match is the struggle between them. According to popular author Rosemary Ellen Guiley, ""This dramatic scene has spurred much commentary from Judaic, Catholic, and Protestant theologians, biblical scholars, and literary critics. Does Jacob wrestle with God or with an angel?...There is no definitive answer,"
"it would be conjurable by incantations. Literal Christian interpreters like Henry M. Morris say that the stranger was ""God Himself and, therefore, Christ in His preincarnate state"", citing Jacob's own evaluation and the name he assumed thereafter, ""one who fights victoriously with God"", and adding that God had appeared in the human form of the Angel of the Lord to eat a meal with Abraham in Genesis 18. Geller wrote that, ""in the context of the wrestling bout, the name implies that Jacob won this supremacy, linked to that of God's, by a kind of theomachy."" In the morning, Jacob"
"gods. God is angered, orders executions and sends a plague, but ""the main guilt is Midian's and on Midian fell the vengeance"" (Numbers 25 and 31). God orders Moses to ""Harass the Midianites, and smite them"", and to again count ""all that are able to go forth to war in Israel"" (Numbers 25-26). The Isralites war against Midian, and ""slew every male"". They take captive the women and children, and take all cattle, flocks and goods as loot, and burn all cities and camps. When they return to Moses, he is angered, and commands ""Now therefore kill every male among"
"usually seen in the context of the Second Temple period with an increased interest in angels and the Jewish angelic hierarchy. In the Babylonian Talmud: Sanhedrin 96a the phrase ""And he [Abraham] fought against them, he and his servants, ""by night"" [Hebrew ""lailah""] and smote them."" is interpreted by Rabbi Johanan who said ""The angel who was appointed to Abraham was named ""lailah"" [Night]."" Rabbi Isaac the smith also related either God ""He"", or an angel ""he"", to the stars fighting against Sisera. Also in the Talmud, the interpretation is found of rabbi Hanina ben Pappa (3rd century AD), that"
"Luke 22:43–44 Christ's agony at Gethsemane is a passage in the Gospel of Luke (22:43–44), describing a prayer of Jesus, after which he receives strength from an angel, on the Mount of Olives prior to his betrayal and arrest. It is one of several passages which appear in most versions of the New Testament, but are absent in earlier manuscripts. The situation of Jesus, prior to the completion of his ministry, begging weakness to God to perform the difficult task has been compared to Exodus 3, wherein the prophet Moses speaks to God and pleads weakness when told to confront"
"put his hands down, according to the Biblical account, they began to lose. When Moses became tired, his companions sat him on a stone and supported his hands. The battle lasted until the evening, ending in victory for the Israelites. The Book of Exodus mentions the curse-punishment thrown at enemies of the chosen people, the Israelites. The Amalekites were to be erased from history. Curses with similar overtones are also recorded in the Book of Jeremiah (Jer 2:3). After the success of the Israeli military, it erected an altar – Yahweh-Nissi (Heb. יְהוָה נִסִּי) – denoting ""The Lord is my"
"A Midrash read “And there wrestled a man with him until the breaking of the day,” to refer to the breaking of the day for Israel, for exile was like night. The Midrash taught that the nations of the world and the kingdom of Edom (symbolizing the Roman Empire) wrestled with Israel to lead Israel astray from God's path. And as reports, “And when he saw that he could not prevail against him,” that is, that he could not dissuade Israel from acknowledging God's unity, then (in the words of Genesis ) “he touched the hollow of his thigh,” that"
"mourned for 30 days. Joshua was filled with the spirit of wisdom because Moses had laid his hands on him, and the Israelites heeded him. Never again did there arise in Israel a prophet like Moses, whom God singled out, face to face, for the signs and portents that God sent him to display against Pharaoh and Egypt, and for all the awesome power that Moses displayed before Israel. The seventh reading (, ""aliyah""), the parashah, chapter , the book of Deuteronomy and the whole of the Torah end here. Some translations of Deuteronomy 33:2 state that God ""approached from"
"the Law of God, as given in the Pentateuch. It says that they forsook the worship of God; they worshiped other gods, especially Baal, the Canaanite storm god, and Asherah, a Canaanite fertility god. Other sins followed, says the Book, including homicide, perjury, theft, and sexual sin. Hosea declares that unless they repent of these sins, God will allow their nation to be destroyed, and the people will be taken into captivity by Assyria, the greatest nation of the time. The prophecy of Hosea centers around God's unending love towards a sinful Israel. In this text, God's agony is expressed"
"them to work forever in these trades (). Theologian John Gill suggests that this curse was a particular example of the curse which Noah inflicted on all of Canaan: In retaliation for allying with the Israelites, the city was later besieged by a coalition of five other Amorite kings led by Adonizedek, king of Jerusalem, along with Hoham of Hebron, Piram of Jarmuth, Japhia of Lachish, and Debir of Eglon. The Gibeonites appealed to Joshua, who led the subsequent victory over the Amorites amid miraculous circumstances, including deadly hailstones and the suspension of the movement of the sun and moon,"
"Goliath Goliath is described in the biblical Book of Samuel as a Philistine giant defeated by the young David in single combat. The story signified Saul's unfitness to rule, as Saul himself should have fought for the Kingdom of Israel. The phrase ""David and Goliath"" (or ""David versus Goliath"") has taken on a more popular meaning, denoting an underdog situation, a contest where a smaller, weaker opponent faces a much bigger, stronger adversary. Saul and the Israelites are facing the Philistines in the Valley of Elah. Twice a day for 40 days, morning and evening, Goliath, the champion of the"
"that “All the nations of the earth shall bless themselves by your descendants,” and is fulfilled by Balaam’s request in to share Israel’s fate. In Jacob took the stone on which he had slept, set it up as a pillar (, ""matzeivah"") and poured oil on the top of it. would later direct the Israelites to break the Canaanites' pillars into pieces (, ""matzeivoteihem""). would direct the Israelites not to rear up a pillar (, ""matzeivah""). And would prohibit them to set up a pillar (, ""matzeivah"") ""which the Lord your God hates"". Hosea recounted that at Bethel, Jacob met"
"criminals (). Jesus agonized on the cross for six hours. During his last three hours on the cross, from noon to 3 pm, darkness fell over the whole land. Jesus spoke from the cross, quoting the messianic Psalm 22: ""My God, my God, why have you forsaken me?"" With a loud cry, Jesus gave up his spirit. There was an earthquake, tombs broke open, and the curtain in the Temple was torn from top to bottom. This tear, according to Christian tradition, signified a removal of restriction of the common Jews from the Temple's ""Holiest of Holies"", and that God's"
"with his angels, and since then he has been flying in the air continually above the abyss. According to Jewish thought, the passage in ""Isaiah"" was used to prophesy the fate of the King of Babylon, who is described as aiming to rival God. Some scholars discern the concept of a war in heaven in certain Dead Sea Scrolls, namely, the War of the Sons of Light Against the Sons of Darkness, also known as the War Scroll (1QM and 4Q491-497), the Songs of the Sabbath Sacrifice, Song 5 (4Q402), and the Melchizedek document (11Q13). In the War Scroll, according"
"and other gifts reported in yet Jacob did not fulfill his vow. So God brought the angel against him, and the angel wrestled with Jacob but did not kill him, as reports, “Jacob was left alone. And a man wrestled with him until the break of dawn.” The Midrash taught that it was Samael, Esau's guardian angel, who wanted to kill him, as reports, “He saw that he could not prevail against him.” But Jacob left disabled. And when Jacob still did not pay his vow, the trouble with Dinah came upon him, as reported in When Jacob still did"
"Isaiah 30 Isaiah 30 is the thirtieth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is a part of the Book of the Prophets. The Jerusalem Bible groups chapters 28-35 together as a collection of ""poems on Israel and Judah"". The Cambridge Bible for Schools and Colleges describes this chapter as ""a series of Oracles dealing with the Egyptian Alliance and its consequences; the present state and future prospects of Israel, and the destruction of the Assyrians"". Some most"
"born"" (12:4). But her child is ""caught up unto God"" (12:5), and the woman herself is ""fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days."" (12:6) Then there is a description of ""War in Heaven"" of the angels against the dragon, and ""the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him."" (12:9) The woman is again mentioned in 12:13,"
"22:30, God states that neither Jehoiachin (also called Jeconiah) or his offspring will prosper, for none of his offspring will sit on throne of David and rule over Judah. Jehoiachin's offspring did not sit on the throne of David or rule over Judah. 2 Kings 25:27 records that Jehoiachin was a prisoner for thirty seven years. For two years, Evil-merodach king of Babylon gave Jehoiachin a seat of honor higher than those of the other kings who were with him in Babylon and gave him a regular daily allowance all the days of his life. (2 Kings 25:27-30) His family"
"etymology ""one who walks crookedly"" for the name Jacob. The Hebrew text states that it is a ""man"" (אִישׁ, LXX ἄνθρωπος, Vulgate ""vir"") with whom Jacob wrestles, but later this ""man"" is identified with God (Elohim) by Jacob. Hosea 12:4 furthermore references an ""angel"" (malak). Following this, the Targum of Onkelos offers ""because I have seen the Angel of the Lord face to face"", and the Targum of Palestine gives ""because I have seen the Angels of the Lord face to face"". The identity of Jacob's wrestling opponent is a matter of debate, named variously as a dream figure, a"
"681 BCE, whose death is related in . Isaiah 30 Isaiah 30 is the thirtieth chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is a part of the Book of the Prophets. The Jerusalem Bible groups chapters 28-35 together as a collection of ""poems on Israel and Judah"". The Cambridge Bible for Schools and Colleges describes this chapter as ""a series of Oracles dealing with the Egyptian Alliance and its consequences; the present state and future prospects of Israel,"
"of Moses. Daniel 8:13's ""holy ones of the Most High"" clearly means angels, although sometimes in the Hebrew Bible it seems to refer to the Israelites. Stars were commonly identified with angels in ancient Israel, and in 8:10 the reader is told that the little horn ""grew great ... and some of the host of the stars it cast down to the ground and trampled upon them,"" indicating that Antiochus fights against the ""heavenly host"" of God's angels. Indeed, he ""aspired to be as great as the Prince of the host,"" God himself. Daniel is the only book in the"
"battling the monster Tiamat, and creating the world from her corpse. In contrast, Armstrong argues, in the Genesis account (and in the book of Isaiah that describe Yahweh's victory over the sea-monster Leviathan); she writes: ""the sun, moon, stars, sky and earth are not gods in their own right, hostile to Yahweh. They are subservient to him, and created for a purely practical end. The sea-monster is no Tiamat, but is God's creature and does his bidding."" Armstrong also notes that in Psalm 82, Yahweh stands up in the Divine Council and condemns the pagan deities, saying that although they"
"Jeremiah 28 Jeremiah 28 is the twenty-eighth chapter of the Book of Jeremiah in the Hebrew Bible or the Old Testament of the Christian Bible. It is numbered as Jeremiah 35 in Septuagint. This book contains the prophecies spoken by the prophet Jeremiah, and is a part of the Books of the Prophets. This chapter contains a confrontation between prophets Jeremiah and Hananiah: Hananiah's false prophecy is responded by Jeremiah's answer, Jeremiah 28:1-9. Hananiah breaks Jeremiah's yoke, Jeremiah foretells an iron yoke, and Hananiah's death, Jeremiah 28:10-17. Some most ancient manuscripts containing this chapter in Hebrew language: Ancient translations in"
"Genesis 1:5 Genesis 1:5 is the fifth verse in the first chapter of the Book of Genesis, part of the Genesis creation narrative. In this verse, God names the newly created day and night. Interpretation of this passage hinges on the interpretation of . ""Evening and morning"" bring the narrative of the first day of Creation to a close, and there are also multiple interpretations of this phrase. Commentator Paul Kissling writes that, by naming the day and the night, God reveals his sovereign power over them, seeing the light and darkness here as purely physical. In the Ancient Near"
"passage, Exodus 34:29-35. The passage tells of Moses coming into the presence of God on Mount Sinai. """"29 When Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was not aware that his face was radiant because he had spoken with the LORD. 30 When Aaron and all the Israelites saw Moses, his face was radiant, and they were afraid to come near him. 31 But Moses called to them; so Aaron and all the leaders of the community came back to him, and he spoke to them. 32 Afterward all the"
"dome of the firmament. The ""tehom"" is, or was, hostile to God: it confronted him at the beginning of the world (Psalm 104:6ff) but fled from the dry land at his rebuke; he has now set a boundary or bar for it which it can no longer pass (Jeremiah 5:22 and Job 38:8-10). The cosmic sea is the home of monsters which God conquers: ""By his power he stilled the sea, by his understanding he smote Rahab!"" (Job 26:12f). (Rahab is an exclusively Hebrew sea-monster; others, including Leviathan and the ""tannin"", or dragons, are found in Ugaritic texts; it is"
"from verse 18 announces the beginning of a deeper relationship between God and Egypt, which leads to Egypt's conversion and worshiping God (verses 19-21). The last """"in that day"""" prophecy (verses 23-25) speaks about Israel, Assyria and Egypt as God's special people, thus, describing eschatological events. Christian apologists state that the prophecy in could possibly have been directed originally against Assyria, whose capital Ninive was defeated 612 BC by a combined onslaught of the Medes and Babylonians. According to this explanation the prophecy was later updated and referred to Babylon not recognizing the rising power of Persia. On the other"
"Isaiah 32 Isaiah 32 is the thirty-second chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is a part of the Book of the Prophets. The Jerusalem Bible groups chapters 28-35 together as a collection of ""poems on Israel and Judah"". Unlike the previous chapters, this chapter makes no reference to ""the overthrow of the Assyrians"". Some most ancient manuscripts containing this chapter in Hebrew language: Ancient translations in Koine Greek: The New King James Version organises this chapter as"
"Isaiah 32 Isaiah 32 is the thirty-second chapter of the Book of Isaiah in the Hebrew Bible or the Old Testament of the Christian Bible. This book contains the prophecies attributed to the prophet Isaiah, and is a part of the Book of the Prophets. The Jerusalem Bible groups chapters 28-35 together as a collection of ""poems on Israel and Judah"". Unlike the previous chapters, this chapter makes no reference to ""the overthrow of the Assyrians"". Some most ancient manuscripts containing this chapter in Hebrew language: Ancient translations in Koine Greek: The New King James Version organises this chapter as"
"side nearest to the other.) And the Rabbis said that he came from behind and dislocated both of Jacob's thighs. The Rabbis interpret “As he wrestled with him,” like Rabbi Joshua ben Levi, who said teaches that the combatants threw up the dust of their feet to the Throne of Glory, for says, “As he wrestled (, ""behe’avko"") with him,” and says, “And, the clouds are the dust (, ""avak"") of his feet.” Reading “And there wrestled a man with him ""until the breaking of the day"",” Rabbi Isaac deduced that a scholar should not go out alone at night"