Sacred Texts  Judaism  Index  Previous  Next 
Buy this Book at

Guide for the Perplexed, by Moses Maimonides, Friedländer tr. [1904], at

p. 25


THE term ‘amad (he stood) is a homonym signifying in the first instance "to stand upright," as "When he stood (be-‘omdo) before Pharaoh" (Gen. xli. 46); "Though Moses and Samuel stood (ya‘amod)" (Jer. xv. 1); "He stood by them" (Gen. xviii. 8). It further denotes "cessation and interruption," as "but they stood still (‘amedu) and answered no more" (Job xxxii. 16); "and she ceased (va-ta‘amod) to bear" (Gen. xxix. 35). Next it signifies "to be enduring and lasting," as, "that they may continue (yo‘amedu) many days" (Jer. xxxii. 14); "Then shalt thou be able to endure (‘amod)" (Exod. xviii. 23); "His taste remained (‘amad) in him" (Jer. xlviii. 11), i.e., it has continued and remained in existence without any change: "His righteousness standeth for ever" (Ps. cxi. 3), i.e., it is permanent and everlasting. The verb applied to God must be understood in this latter sense, as in Zechariah xiv. 4, "And his feet shall stand (ve-‘amedu) in that day upon the Mount of Olives" (Zech. xiv. 4), "His causes, i.e., the events of which He is the cause, will remain efficient," etc. This will be further elucidated when we speak of the meaning of regel (foot). (Vide infra, chap. xxviii.) In the same sense is this verb employed in Deuteronomy v. 28, "But as for thee, stand thou here by me," and Deuteronomy v. 5, "I stood between the Lord and you."

Next: Chapter XIV