Talmud zu Bereschit 31:53
אֱלֹהֵ֨י אַבְרָהָ֜ם וֵֽאלֹהֵ֤י נָחוֹר֙ יִשְׁפְּט֣וּ בֵינֵ֔ינוּ אֱלֹהֵ֖י אֲבִיהֶ֑ם וַיִּשָּׁבַ֣ע יַעֲקֹ֔ב בְּפַ֖חַד אָבִ֥יו יִצְחָֽק׃
Der Gott Abrahams und der Gott Nachors mögen zwischen uns richten, der Gott ihres Vaters. Und Jakob schwur bei dem, den sein Vater Isaak fürchtete.
Tractate Soferim
In Lord of lords,21Deut. 10, 17. the first is sacred and the second is secular; in the God of Abraham22Gen. 31, 53. it is sacred; in the God of Nahor23ibid.; Nahor did not worship the true God. it is secular; in the God of their father24ibid.; Terah (their father) was an idolater. it is secular. In Thou shalt not revile God25Ex. 22, 27. [the noun may bear] a sacred or secular meaning.26It may denote God or judges. R. Simeon maintains that the noun is sacred.27V inserts ‘as it says’ within brackets, the words being redundant. [H omits and reads ‘Ishmael’ instead of ‘Simeon’.] In Forasmuch as I have seen thy face, as one seeth the face of God28Gen. 33, 10. the noun is secular;29Because it refers to an angel or prince. in God’s camp30ibid. XXXII, 3. the noun is sacred.
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Tractate Sefer Torah
In For the Lord your God, He is God of gods,13Deut. 10, 17. the first [two]14i.e. your God He is God. are sacred and the last15Of gods, signifying ‘judges’ or ‘princes’. is secular. In Lord of lords,16ibid. the first is sacred and the second secular. In the God of Abraham17Gen. 31, 53. it is sacred; in the god of Nahor18ibid. Nahor did not worship the true God. it is secular, and in the god of their father19ibid. Terah (their father) was an idolater. it is secular. In Thou shalt not revile God,20Ex. 22, 27. [the noun may bear] a sacred or a secular meaning.21It may refer to God or judges. R. Ishmael22In Sof. IV, 5, ‘R. Simeon’. maintains that the noun is sacred.
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