Spanish 
English 
Chinese 
Dutch 
Arabic 
Portuguese 
Russian 
French 
Italian 
German 
Japanese Imprimir
- El símbolo de la palma de la mano en la Biblia representa la celebración, la alegría y la gratitud durante la Fiesta de los Tabernáculos del Antiguo Testamento y significa justicia y fortaleza en historias como la de Débora.
- En los Salmos, las palmas simbolizan la vitalidad espiritual y la resistencia, mientras que en el Nuevo Testamento marcan la entrada triunfal de Jesús en Jerusalén como un signo de victoria, paz y esperanza mesiánica.
- Espiritualmente, las palmeras están vinculadas con virtudes como la rectitud, la integridad, la fecundidad y la alabanza, que encarnan las cualidades deseadas en el viaje espiritual de uno.
- El mundo antiguo consideraba las palmas como símbolos de victoria y triunfo, que la Biblia adapta para destacar la victoria final de Cristo sobre el pecado a través de su muerte y resurrección.
Bibliography (Click to show)
Almalech, M. (2017). Cultural Unit Green in the Old Testament. Language and Semiotic Studies, 3, 22–50.
Almalech, M. (2018). The cultural unit black in the Old Testament.
Austin, M. (2017). How the Book of Mormon Reads the Bible: A Theory of Types. 26, 48–81.
Berges, U. (2012). The fourth servant song (Isaiah 52:13 – 53:12)¯: reflections on the current debate on the symbolism of the cross from the perspective of the Old Testament. Old Testament Essays, 25, 481–499.
Blomberg, C. (2016). 31 Common Exegetical Fallacies in New Testament Scholarship Rectifiable through External Evidence. 722–737.
Bosetti, E. (1993). Yahweh, shepherd of the people¯: pastoral symbolism in the Old Testament.
Brockett, C. W. (2000). Osanna! New light on the Palm Sunday processional antiphon series. Plainsong and Medieval Music, 9, 95–129.
Coffey, K. (1994). Palm Sunday. Theology Today, 50, 595–595.
Crews, J., & Sène, E. (2003). Forest and tree symbolism in folklore. 54, 37–44.
Cromer, C. (2016). Light’s Reentry: Life, Art, Biblical Text. Nashim: A Journal of Jewish Women’s Studies & Gender Issues, 30, 109–125.
Diko, M. (2024). A Symbolic and Ritualistic Exposition of Purification Rites in the Old Testament. Journal for Semitics.
Edinger, E. (1986). The Bible and the Psyche: Individuation Symbolism in the Old Testament.
Eichberger, D. (2014). Gideon, an Old Testament Hero in Action: Burgundian Symbolism and the Visual Language of Protestant Flanders. 683–710.
Eichler, R. (2020). The Tree-Hugger Who Went on a Date: The Meaning of sansan. Vetus Testamentum, 1–11.
Gandy, P. (2003). A SUMMARY CRITIQUE THE MYTHOLOGICAL JESUS MYSTERIES.
Gibson, S. (2006). Is the Talpiot Tomb Really the Family Tomb of Jesus? Near Eastern Archaeology, 69, 118–124.
Goedde, P. (2021). Covenant Brothers: Evangelicals, Jews, and U.S.-Israeli Relations. Journal of American History.
Harris, J. R. (n.d.). On the stature of Our Lord. In Bulletin of the John Rylands Library (Vol. 10, pp. 112–126).
Hendel, R. S. (2001). The Exodus in Biblical Memory. Journal of Biblical Literature, 120, 601.
Huffman, D. S. (2012). Receiving Jesus as messiah king: a synoptic study on the way to Luke’s triumphal entry account.
Kancheva, S. (2023). The Humility of the King (Old Testament Readings on the Eve of the Entry of the Lord into Jerusalem). Cultural and Historical Heritage: Preservation, Presentation, Digitalization.
Macdonald, D. (2000). The Homeric Epics and the Gospel of Mark.
McGrath, A. (2006). Christianity¯: an introduction.
Milanković, A. (2023). The hand symbol in the icon of The Dormition of the Mother of God by Srđan Radojković. Kultura.
Mon, T. (2016). Palm Leaf Manuscripts of the Cham People in Vietnam. 122.
Nesterova, O. E. (2022). Figurative interpretation of the story of the Lord’s entry into Jerusalem in the Christian tradition: a donkey with her colt as an image of Jews and Christians. St. Tikhons’ University Review.
Pardee, D. (1977). Book Review:Serpent Symbolism in the Old Testament Karen Randolph Joines. Journal of Near Eastern Studies.
Park, W. (2020). Book Review: Ward-Lev, Nahum: The Liberating Path of the Hebrew Prophets: Then and Now. Theological Studies, 81, 226–227.
Peterson, J., & Joines, K. R. (1976). Serpent Symbolism in the Old Testament: A Linguistic, Archaeological, and Literary Study. Journal of Biblical Literature, 95, 658.
Robertson, S. D. (2009). Jews or Christians? The Followers of Jesus in Search of Their Own Identity (review). Shofar: An Interdisciplinary Journal of Jewish Studies, 27, 145–147.
Rocca, S. (2024). A Jewish Gladiator at Pompeii: Reassessing the Evidence. Images.
Ruset-Oancă, M. (2021). Re-writing Old Testament legends in La Queste del Saint Graal. University of Bucharest Review Literary and Cultural Studies Series.
Touber, J. (2017). Physical Sources of Biblical History. 35–54.
Tsumura, T. (1969). Symbolism of the sea in the Old Testament.
Waltman, S. (2014). An Evaluation of a Model for Missions Mobilization of Churches in San Felipe Baptist Association.
Warner, M. (2023). Art and symbolism in episcopal ministry. International Journal for the Study of the Christian Church, 23, 106–120.
Wright, C. D. (1996). The blood of Abel and the branches of sin: Genesis A, Maxims I and Aldhelm’s Carmen de uirginitate. Anglo-Saxon England, 25, 7–19.