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an anonymous New Testament homily with closing greetings normally associated with the letter genre, written before c.A.D. 96. It is addressed to Jewish Christians who were being pressured to renounce their confidence in Jesus. The first part is an argument that Christ is superior to the angels and to Moses; it closes with an exhortation to faith in the form of a commentary on a passage from Psalm 95. Jesus' priesthood is of the eternal order of Melchizedek, which replaces the levitical priesthood of AaronAaron
, in the Bible, the brother of Moses and his spokesman in Egypt, and the first high priest of the Hebrews. He is presented as the instrument of God in performing many signs, such as the turning of his rod into a serpent and causing the rod to bud, blossom, and bear almonds.
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. His sacrifice of himself is superior to and supersedes the incessant round of sacrifices offered by the levitical priests because it effects expiation of sins and the cleansing of the conscience once and for all. Chapter 11 celebrates the heroes of the faith, leading into a concluding exhortation to endurance and godly living.


See studies by F. F. Bruce (rev. ed. 1988) and W. L. Lane (1991).


For history, see JewsJews
[from Judah], traditionally, descendants of Judah, the fourth son of Jacob, whose tribe, with that of his half-brother Benjamin, made up the kingdom of Judah; historically, members of the worldwide community of adherents to Judaism.
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; for religion, see JudaismJudaism
, the religious beliefs and practices and the way of life of the Jews. The term itself was first used by Hellenized Jews to describe their religious practice, but it is of predominantly modern usage; it is not used in the Bible or in Rabbinic literature and only rarely
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a book of the New Testament
References in periodicals archive ?
For both Reinhold and Schiller religion is a counter-fantasy, which Moses either adopts (Reinhold) or invents (Schiller) to make the abstract concept of truth appealing to the Hebrew people. Schiller presents Moses as an alter ego and an archetypal poet who creates fiction to correct superstitions and bring his disciples closer to the truth.
The moral basis of welcoming and providing for the stranger is in the Hebrew people's experience of being strangers and slaves in the land of Egypt.
Or did the Holy Spirit intend Jerome to be more respectful to the ears of Rome than he was to the ears of the Hebrew people, where all the Hebrew saints and servants of God could read it?
Exile is a major and crucial experience of the Hebrew people. It formed their scriptures.
In fact, those members of our Craft who are students of Occult Science state the esoteric ceremonies of Freemasonry are of Egyptian origin but that following the enslavement of the Hebrew people in Egypt, Moses, because of his position of great power gradually transformed those ceremonies from Egyptian to Hebrew traditions, and that is the reason one finds so much of Judaism in our ceremonies.
In fact, the researchers hope to document the dispersal of the original Hebrew people from which Jews originated by studying the frequency with which the cohanim chromosome appears in various Jewish and non-Jewish populations worldwide.
They discover that biblical creation myths are primitive temple tales reflecting notions about the universe that were current at the time of writing - beliefs that science has demonstrated are inaccurate.(1) Patriarchal accounts are recognized as temple legends told to enhance the power of the temple and the state and to provide a theological, but legendary, history of the Hebrew people. They find that we know practically nothing about the Hebrew people before they came to power under Saul, David, and Solomon and that much biblical material relating to these monarchs is fictional.
The First Chronicle contains elaborate genealogies that trace the Jewish ancestry back to Adam and tells of the history of David's reign and the honor he brought to the Hebrew people. It ends with David's death and the succession of his son Solomon.
The Hebrew people were guided by a heavenly host as they wandered through the desert.
Therefore they mark a period of transition for the Hebrew people and a need to recover lost tradition.
For the Hebrew people it was the last border between lostness and home.