A Brief Chronology

Total Page:16

File Type:pdf, Size:1020Kb

A Brief Chronology A Brief Chronology B.C.E. is an abbreviation of "Before the Common Era" and C.E. of the "Common Era." The Common Era is that of the Gregorian calendar, where time is measured before or after what was thought to be the birth year of Jesus: in Latin, Anno Domini, the "Year of the Lord," abbreviated A.D. In fact, Jesus' date of birth is now placed in or about 4 B.C.E. Muslims also use a "before" and "after" system. In their case the watershed date is that of the Hijrah or Emigration of Muhammad from Mecca to Medina in 622 C.E., called in the West A.H., or Anno Hegirae. Jewish time reckoning is only "after," that is, from the Creation of the World, normally understood to be about 4000 years B.C.E. B.C.E. ca. 1700 God's Covenant with Abraham ca. 1200 The exodus from Egypt; the giving of the Torah to Moses on Mount Sinai ca. 1000 David, king of the Israelites, captures Jerusalem and makes it his capital ca. 970 Solomon builds the First Temple in Jerusalem 621 Josiah centralizes all Jewish worship in the Temple in Jeru- salem 587 Babylonians under Nebuchadnezzar carry Israelites into exile in Babylon; the destruction of Solomon's Temple £38 Exiles return to Judea; Ezra; Nehemiah; rebuilding of Jerusa- lem Temple 332 Alexander the Great in the Near East; Greek dynasties rule Palestine ca. 280 Translation of Bible in Greek: the "Septuagint" 200 The Seleucid dynasty of Syria replaces the Ptolemies as rulers of Palestine 17 £-164 Antiochus IV Epiphanes; profanation of the Temple 164 Maccabean revolt; Jewish independence 164-37 The Hasmonean dynasty rules Palestine xviii CHRONOLOGY 37-4 Herod the Great, king of Judea ca. 25-45 c.K. Philo in Alexandria 20 Herod begins restoration of the Temple ca. 4 Birth of Jesus in Bethlehem C.E. 6 Romans take over direct rule of Judea 26-36 Pontius Pilate, Roman prefect of Judea ca. 30 Execution of Jesus in Jerusalem the £os Letters of Paul ca. 60-70 Composition of Mark, earliest of the Gospels ca. 62 Death of James in Jerusalem and Peter and Paul in Rome 66 Jewish insurrection in Palestine; flight of Yohanan ben Zakkai to Jabneh (Jamnia) and of Jewish Christians to the Transjordan 70 Romans under Titus destroy Herod's Temple ca. 80-100 Remaining three canonical Gospels written ca. 100 Death of the Jewish historian Josephus 13^ Second Jewish revolt in Palestine; Jerusalem leveled and Jews forbidden to live there ca. 200 Widespread persecutions of Christians in the Roman Empire; redaction of the Mishna by Judah uthe Prince" ca. 2£o Antony, the first hermit, withdraws to the desert of Egypt 303 Last violent persecution of Christians by Diocletian 313 Constantine, the first Christian emperor, suspends persecution of Christians 318 Pachomius founds the first monastery, or community of as- cetics, in Egypt 32£ First ecumenical council of the Christian Church at Nicea 330 Constantine and his mother Helena begin the conversion of Jerusalem into a Christian holy city 340 First Christian monasteries founded in the West 381 Decree establishing Christianity as the official religion of the Roman Empire 399 Death of the Christian mystic Evagrius of Pontus 410 Visigoths sack Rome 42 £ Office of Nasi, or Patriarch, abolished in the Roman Empire 430 Death of Augustine, Latin theologian of Hippo in North Africa 4£ 1 Ecumenical council of Chalcedon ca. £00 Completion of the gemaras at Tiberias and (ca. 600) in Iraq: thus the final versions of the "Jerusalem" and "Babylonian" Talmuds ca. £3£ Benedict founds his monastery at Monte Cassino ca. £70 Birth of Muhammad at Mecca CHRONOLOGY XIX £90—604 Gregory the Great, bishop of Rome, lays claim to papal abso- lutism 610 Muhammad's earliest revelations: the beginning of the Quran 622 Muhammad's "emigration" (hijrah) to Medina; political suc- cesses against Mecca 632 Death of Muhammad 632-634 Abu Bakr, Caliph 634-644 Umar, Caliph 638 Peaceful submission of Jerusalem; building of first al-Aqsa mosque; Jews permitted to return to Judea 644—6 $6 Uthman, Caliph; official edition of the Quran 6$6-66i Ali, Caliph 661—7 £0 The Umayyad dynasty rules the Dar al-Islam from Damascus; beginnings of the "Party of Ali" (Shfat Ali) 680 Massacre of Ali's son Husayn at Karbala in Iraq 692 Caliph Abd al-Malik builds the Dome of the Rock and his son al-Walid rebuilds the Aqsa Mosque ca. 700 Emergence of the Sufi movement ca. jgo Rise of Islamic law "schools" The Abbasid dynasty rules the Dar al-Islam from Baghdad ca. 800 Rise of the Karaite movement 820 Death of the premier Muslim lawyer Shafi'i ca. 8$o-iooo Translations of Greek scientific and philosophical works into Arabic 866 The so-called Photian schism 870 Death of Bukhari, author of the first collection of canonical hadith 874 Death of the eleventh Shi'ite Imam and "occultation" of his son 892-942 Saadya the Gaon revives work on Jewish theology ca. 900 Rise of the Isma ili Shi ite dynasty of the Fatimids 922 Crucifixion of the mystic al-Hallaj in Baghdad 969 Fatimids take Egypt and found Cairo as their capital; the open- ing of al-Azhar 1038 Death of Ibn Sina (Avicenna), the Muslim philosopher 1040-110$ Rashi, Torah commentator Great Schism between Western and Eastern churches Building of the first Muslim law school (madrasa) in Baghdad 1073-108$ Pontificate of Gregory VII 108^-1140 Judah Halevi 109$ Preaching of crusade by Urban II 1099 Latin knights take Jerusalem from the Muslims 1111 Death of the Muslim theologian and mystic al-Ghazali XX CHRONOLOGY 1134-1204 Moses Maimonides, Jewish theologian and lawyer 1187 Muslims under Saladin retake Jerusalem 1198 Death of the Muslim philosopher Ibn Rushd (Averroes) 122£-i 274 Thomas Aquinas; the height of medieval Christian theology in the West ca. 1300 Compilation of the Zohar, the primary work of Kabbala 1323 Pope Boniface VIII publishes the bull Unam Sanctam 1377 Ibn Khaldun's Prolegomenon to History 14^3 Constantinople falls to the Turks 1492 Christian reconquest of Spain completed; Jewish migrations to Islamic lands in North Africa and the Near Hast 1488—1 £7$ Joseph Caro, author of Shulhan Aruch 1 £17 Luther posts his controversial theses; beginning of the Protes- tant Reformation.
Recommended publications
  • Yahoel As Sar Torah 105 Emblematic Representations of the Divine Mysteries
    Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite III Andrei A. Orlov Yahoel and Metatron Aural Apocalypticism and the Origins of Early Jewish Mysticism Mohr Siebeck Orlov: Aural Apocalypticism / 4. Korrektur / Mohr Siebeck 08.06.2017 / Seite 105 Yahoel as Sar Torah 105 emblematic representations of the divine mysteries. If it is indeed so, Yahoel’s role in controlling these entities puts him in a very special position as the dis- tinguished experts in secrets, who not only reveals the knowledge of esoteric realities but literally controls them by taming the Hayyot and the Leviathans through his power as the personification of the divine Name. Yahoel as Sar Torah In Jewish tradition, the Torah has often been viewed as the ultimate com- pendium of esoteric data, knowledge which is deeply concealed from the eyes of the uninitiated. In light of this, we should now draw our attention to another office of Yahoel which is closely related to his role as the revealer of ultimate secrets – his possible role as the Prince of the Torah or Sar Torah. The process of clarifying this obscure mission of Yahoel has special sig- nificance for the main task of this book, which attempts to demonstrate the formative influences of the aural ideology found in the Apocalypse of Abraham on the theophanic molds of certain early Jewish mystical accounts. In the past, scholars who wanted to demonstrate the conceptual gap between apocalyptic and early Jewish mystical accounts have often used Sar Torah sym- bolism to illustrate such discontinuity between the two religious phenomena.
    [Show full text]
  • The God Who Delivers (Part 2)
    The God Who Delivers (part 2) Review from Creation to Jacob’s family in Egypt? Our last study ended the book of Genesis with Joseph enjoying life as the Pharoah’s commanding officer. After forgiving his brothers for what they had done, Jacob and his entire clan moves to Egypt and this is where the book of Exodus begins. What turn of event occurs in the life of the Israelites in Egypt? Exodus 1:8-11 A generation passes and new powers come to be. A new pharaoh “whom Joseph meant nothing” became fearful the Israelite nation, becoming so fruitful and huge, would rebel against him. The Israelites became slaves to the Egyptians. The Pharoah comes up with what solution? 1:22 Kill every Hebrew boy that is born. The future deliverer is delivered. 2:1-10. A boy is spared, saved from a watery death through the means of an “ark”. Sound familiar? Moses is delivered to one day deliver God’s people out of Egypt, but for the time being, was being brought up in the Egyptian royal household. Moses becomes an enemy to Egypt. 2:11-15. Moses tries to do what is right, but has to flee Egypt for his life so he goes to Mdian. God has a message for Moses. Chapter 3. The Lord tells Moses he will be the one to deliver the Israelites out of slavery, but Moses immediately doubts. 3:11. God tells Moses who He is. 3:14-15. I am who I am. God gives Moses special abilities in order to convince the people.
    [Show full text]
  • The Imprisonment of Jeremiah in Its Historical Context
    The Imprisonment of Jeremiah in Its Historical Context kevin l. tolley Kevin L. Tolley ([email protected]) is the coordinator of Seminaries and Institutes of Religion in Fullerton, California. he book of Jeremiah describes the turbulent times in Jerusalem prior to Tthe Babylonian conquest of the city. Warring political factions bickered within the city while a looming enemy rapidly approached. Amid this com- . (wikicommons). plex political arena, Jeremiah arose as a divine spokesman. His preaching became extremely polarizing. These political factions could be categorized along a spectrum of support and hatred toward the prophet. Jeremiah’s imprisonment (Jeremiah 38) illustrates some of the various attitudes toward God’s emissary. This scene also demonstrates the political climate and spiritual atmosphere of Jerusalem at the verge of its collapse into the Babylonian exile and also gives insights into the beginning narrative of the Book of Mormon. Jeremiah Lamenting the Destruction of Jerusalem Jeremiah Setting the Stage: Political Background for Jeremiah’s Imprisonment In the decades before the Babylonian exile in 587/586 BC, Jerusalem was the center of political and spiritual turmoil. True freedom and independence had Rembrandt Harmensz, Rembrandt not been enjoyed there for centuries.1 Subtle political factions maneuvered The narrative of the imprisonment of Jeremiah gives us helpful insights within the capital city and manipulated the king. Because these political into the world of the Book of Mormon and the world of Lehi and his sons. RE · VOL. 20 NO. 3 · 2019 · 97–11397 98 Religious Educator ·VOL.20NO.3·2019 The Imprisonment of Jeremiah in Its Historical Context 99 groups had a dramatic influence on the throne, they were instrumental in and closed all local shrines, centralizing the worship of Jehovah to the temple setting the political and spiritual stage of Jerusalem.
    [Show full text]
  • Torah Texts Describing the Revelation at Mt. Sinai-Horeb Emphasize The
    Paradox on the Holy Mountain By Steven Dunn, Ph.D. © 2018 Torah texts describing the revelation at Mt. Sinai-Horeb emphasize the presence of God in sounds (lwq) of thunder, accompanied by blasts of the Shofar, with fire and dark clouds (Exod 19:16-25; 20:18-21; Deut 4:11-12; 5:22-24). These dramatic, awe-inspiring theophanies re- veal divine power and holy danger associated with proximity to divine presence. In contrast, Elijah’s encounter with God on Mt. Horeb in 1 Kings 19:11-12, begins with a similar audible, vis- ual drama of strong, violent winds, an earthquake and fire—none of which manifest divine presence. Rather, it is hqd hmmd lwq, “a voice of thin silence” (v. 12) which manifests God, causing Elijah to hide his face in his cloak, lest he “see” divine presence (and presumably die).1 Revelation in external phenomena present a type of kataphatic experience, while revelation in silence presents a more apophatic, mystical experience.2 Traditional Jewish and Christian mystical traditions point to divine silence and darkness as the highest form of revelatory experience. This paper explores the contrasting theophanies experienced by Moses and the Israelites at Sinai and Elijah’s encounter in silence on Horeb, how they use symbolic imagery to convey transcendent spiritual realities, and speculate whether 1 Kings 19:11-12 represents a “higher” form of revela- tory encounter. Moses and Israel on Sinai: Three months after their escape from Egypt, Moses leads the Israelites into the wilderness of Sinai where they pitch camp at the base of Mt.
    [Show full text]
  • Jewish Calendar 2020-2025 (PDF)
    For your convenience we are pleased to offer: The following programs may be viewed • Electric Sabbath candles (can be obtained from Spiritual on your television on Channel 50: Care, ext. 35550, or after hours at ext. 34444). • “Healing Through Jewish Songs and Stories” • Kosher food is available in the Employee Cafeteria (Street at 1:45 and 2:30 p.m. Level, South Tower) and the Plaza Café (Plaza Level, • Sabbath Services: every Friday at 4 p.m. South Tower). For any questions regarding kosher food for patients, please call ext. 34797. • Havdalah (end of Sabbath) Services: every Saturday night at 9 p.m. • The Sabbath elevators (#13, North Tower; #38, Saperstein) stop at every fl oor of the medical center on the Sabbath • Rabbi Jason Weiner’s Torah Study: Tuesdays and holidays. in the chapel at noon. • Jewish reading material and prayer books are available at • Kabbalat Shabbat Services: Fridays in the ext. 35550. chapel at 3 p.m. Beverly Boulevard PLAZA LEVEL P2 ACCESS P6 BEVERLY SAPERSTEIN CENTER via North Tower V Elevators San Vicente Boulevard OSCHIN SPIELBERG V P1 Cedars-Sinai Medical Center NORTH TOWER TAPER EMERGENCY 8700 Beverly Blvd. P5 V Los Angeles, CA 90048 V Alden Drive Gracie Allen Drive For more information: George Burns Road Burns George Sherbourne Drive Sherbourne 310-423-3277 V P3 Ray Charles Cafeteria PAVILION THALIANS Jewish chaplain’s offi ce: SOUTH TOWER 310-423-5238 MEDICAL MEDICAL www.cedars-sinai.edu/chaplaincy Parking OFFICES OFFICES Office WEST EAST V Staff Parking P8 Only P4 © 2020 Cedars-Sinai 18792 (0720) 3rd Street Jewish Calendar 5781-5785 | 2020-2025 Founded On Jewish Values One hundred years ago, Jewish concerns about meeting the From generation to generation, Cedars-Sinai health needs of a growing Los Angeles community took root has fulfi lled and perpetuated its commitment to with the dedication of Kaspare Cohn Hospital, predecessor its Jewish tradition and values.
    [Show full text]
  • Class of 2022
    CLASS OF 2022 Eesha Bhalla, MD Ayelet Cohen, MD Anuschka Bhatia, MD Medical School: Medical School: University of Illinois College Medical School: Northwestern University of Medicine Albany Medical College Feinberg School of Medicine Sophia Hwangbo, MD Divya Igwe, MD Benjamin Hancock, MD Medical School: Medical School: Medical School: Stony Brook University University of Missouri Indiana University School of Health Sciences Center Kansas City School of Medicine School of Medicine Medicine Aaron Lefkowitz, MD James Maher, MD Brian Mayrsohn, MD Medical School: Medical School: Albert Einstein College Albert Einstein College Medical School: of Medicine of Yeshiva of Medicine of Yeshiva University of Central Florida University University College of Medicine Lyle Nolasco, MD Michael Ohebsion, MD Devin O’Conor, MD Medical School: Medical School: Albert Einstein College Medical School: Keck School of Medicine of of Medicine of Yeshiva Georgetown University the University of Southern University School of Medicine California Feroz Osmani, MD Zoe Ozment, MD Savan Parker, MD Medical School: Medical School: Medical School: University of Illinois College Howard University College Boston University School of of Medicine of Medicine Medicine Arjun Patel, MD Christian Pina, MD Aaron Reagan, MD Medical School: Medical School: Medical School: Rutgers Robert Wood Icahn School of Medicine at University of Texas Medical Johnson Medical School Mount Sinai Branch School of Medicine Lauren Sartor, MD Bhanu Seth, MD Mo Shirur, MD Medical School: Medical School:
    [Show full text]
  • The Monk Encounters the Prophet—The Story of the Encounter Between Monk Bahīra and Muhammad As It Is Recorded in the Syriac Manuscript of Mardin 259/2
    Cultural and Religious Studies, Nov.-Dec. 2015, Vol. 3, No. 6, 349-357 doi: 10.17265/2328-2177/2015.06.006 D DAVID PUBLISHING The Monk Encounters the Prophet—The Story of the Encounter between Monk Bahīra and Muhammad as It Is Recorded in the Syriac Manuscript of Mardin 259/2 Abjar Bahkou Baylor University, Waco, USA The Syriac communities have been, since the eighth century, orally circulating the story of monk Sargis-Bahīra. Although its oral tradition is widely spread, the written story is not well studied or publicized.1 Moreover, the oral story (stories) has been embellished and/or distorted and ends with varying conclusions. At a later period, the Christian version of Bahīra was translated into Armenian and Latin where it gained more popularity, as a means of apology. There are a few versions of the story in different languages such as Arabic, Armenian, Latin, west-Syriac and East-Syriac. It is not the purpose of this study to present a critical edition of the various versions of the story. The purpose is to present an overview that will highlight the important historical events embedded in the story and its religious motifs, with the particular attention to the Syriac manuscript of Mardin 259/2. Throughout the story, the reader will be guided to look at the text within its own historical and apologetic context. Keywords: Christian Arabic Theology, Muslim-Christian dialogue, Church History The Text of Monk Bahīra The text of Monk Bahīra is an evidence of how historical traditions may have been perverted for polemical purposes.
    [Show full text]
  • The Egypt-Palestine/Israel Boundary: 1841-1992
    University of Northern Iowa UNI ScholarWorks Dissertations and Theses @ UNI Student Work 1992 The Egypt-Palestine/Israel boundary: 1841-1992 Thabit Abu-Rass University of Northern Iowa Let us know how access to this document benefits ouy Copyright ©1992 Thabit Abu-Rass Follow this and additional works at: https://scholarworks.uni.edu/etd Part of the Human Geography Commons Recommended Citation Abu-Rass, Thabit, "The Egypt-Palestine/Israel boundary: 1841-1992" (1992). Dissertations and Theses @ UNI. 695. https://scholarworks.uni.edu/etd/695 This Open Access Thesis is brought to you for free and open access by the Student Work at UNI ScholarWorks. It has been accepted for inclusion in Dissertations and Theses @ UNI by an authorized administrator of UNI ScholarWorks. For more information, please contact [email protected]. THE EGYPT-PALESTINE/ISRAEL BOUNDARY: 1841-1992 An Abstract of a Thesis .Submitted In Partial Fulfillment of the Requirements for the ~egree Master of Arts Thabit Abu-Rass University of Northern Iowa July 1992 ABSTRACT In 1841, with the involvement of European powers, the Ottoman Empire distinguished by Firman territory subject to a Khedive of Egypt from that subject more directly to Istanbul. With British pressure in 1906, a more formal boundary was established between Egypt and Ottoman Palestine. This study focuses on these events and on the history from 1841 to the present. The study area includes the Sinai peninsula and extends from the Suez Canal in the west to what is today southern Israel from Ashqelon on the Mediterranean to the southern shore of the Dead Sea in the east.
    [Show full text]
  • Why Did Moses Break the Tablets (Ekev)
    Thu 6 Aug 2020 / 16 Av 5780 B”H Dr Maurice M. Mizrahi Congregation Adat Reyim Torah discussion on Ekev Why Did Moses Break the Tablets? Introduction In this week's portion, Ekev, Moses recounts to the Israelites how he broke the first set of tablets of the Law once he saw that they had engaged in idolatry by building and worshiping a golden calf: And I saw, and behold, you had sinned against the Lord, your God. You had made yourselves a molten calf. You had deviated quickly from the way which the Lord had commanded you. So I gripped the two tablets, flung them away with both my hands, and smashed them before your eyes. [Deut. 9:16-17] This parallels the account in Exodus: As soon as Moses came near the camp and saw the calf and the dancing, he became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain. [Exodus 32:19] Why did he do that? What purpose did it accomplish? -Wasn’t it an affront to God, since the tablets were holy? -Didn't it shatter the authority of the very commandments that told the Israelites not to worship idols? -Was it just a spontaneous reaction, a public display of anger, a temper tantrum? Did Moses just forget himself? -Why didn’t he just return them to God, or at least get God’s approval before smashing them? Yet he was not admonished! Six explanations in the Sources 1-Because God told him to do it 1 The Talmud reports that four prominent rabbis said that God told Moses to break the tablets.
    [Show full text]
  • Chronology of Wilderness Wanderings
    mark h lane www.biblenumbersforlife.com CHRONOLOGY OF WILDERNESS WANDERINGS INTRODUCTION It matters where things happened in the Bible. It matters when things happened in the Bible. The Bible tells us only a few dates. Only a handful of locations are undisputed. One thing we know for absolute sure is Mt. Sinai is in Arabia (Gal. 1:17 4:25). The traditional location of Mt. Sinai is wrong. In the time of Paul Arabia did not extend past the Gulf of Aqaba. Believe the Bible, it is the word of God. SUMMARY We subscribe to the conclusions of Bible.ca who propose the following map of the wilderness journey: There are three wilderness journeys: the first [Red Arrows] is from Goshen in Egypt to Mount Sinai (first white spot); the second [Blue Arrows] is from Mount Sinai to Kadesh Barnea (second white spot); the third [Yellow arrows] is from Kadesh Barnea to Jericho (third spot). Bible.ca provides more detailed maps. However, we like this high level view because the precise location of Mt. Sinai and Kadesh Barnea cannot be proven. The main point for the Bible student to realise is all of what is called the Sinai Peninsula today was part of Egypt until 106 AD when the Romans annexed it. The whole purpose of the Exodus was to draw God’s people out of Egypt. If Mt. Sinai was in Egypt the whole mission would have Bible.ca provides solid arguments why the traditional Red Sea routes been a failure. cannot fit the Biblical account. The route they propose fits Paul tells us Mt.
    [Show full text]
  • Israelite Inscriptions from the Time of Jeremiah and Lehi
    Brigham Young University BYU ScholarsArchive Faculty Publications 2020-02-04 Israelite Inscriptions from the Time of Jeremiah and Lehi Dana M. Pike Brigham Young University, [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/facpub Part of the Biblical Studies Commons, Christianity Commons, Mormon Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons BYU ScholarsArchive Citation Pike, Dana M., "Israelite Inscriptions from the Time of Jeremiah and Lehi" (2020). Faculty Publications. 3697. https://scholarsarchive.byu.edu/facpub/3697 This Peer-Reviewed Article is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Faculty Publications by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Chapter 7 Israelite Inscriptions from the Time of Jeremiah and Lehi Dana M. Pike The greater the number of sources the better when investi- gating the history and culture of people in antiquity. Narrative and prophetic texts in the Bible and 1 Nephi have great value in helping us understand the milieu in which Jeremiah and Lehi received and fulfilled their prophetic missions, but these records are not our only documentary sources. A number of Israelite inscriptions dating to the period of 640–586 b.c., the general time of Jeremiah and Lehi, provide additional glimpses into this pivotal and primarily tragic period in Israelite history. The number of inscriptions discovered from ancient Israel and its immediate neighbors—Ammon, Moab, Edom, Philistia, and Phoenicia—pales in comparison to the bountiful harvest of texts from ancient Assyria, Babylonia, and Egypt.
    [Show full text]
  • Hebrew Names and Name Authority in Library Catalogs by Daniel D
    Hebrew Names and Name Authority in Library Catalogs by Daniel D. Stuhlman BHL, BA, MS LS, MHL In support of the Doctor of Hebrew Literature degree Jewish University of America Skokie, IL 2004 Page 1 Abstract Hebrew Names and Name Authority in Library Catalogs By Daniel D. Stuhlman, BA, BHL, MS LS, MHL Because of the differences in alphabets, entering Hebrew names and words in English works has always been a challenge. The Hebrew Bible (Tanakh) is the source for many names both in American, Jewish and European society. This work examines given names, starting with theophoric names in the Bible, then continues with other names from the Bible and contemporary sources. The list of theophoric names is comprehensive. The other names are chosen from library catalogs and the personal records of the author. Hebrew names present challenges because of the variety of pronunciations. The same name is transliterated differently for a writer in Yiddish and Hebrew, but Yiddish names are not covered in this document. Family names are included only as they relate to the study of given names. One chapter deals with why Jacob and Joseph start with “J.” Transliteration tables from many sources are included for comparison purposes. Because parents may give any name they desire, there can be no absolute rules for using Hebrew names in English (or Latin character) library catalogs. When the cataloger can not find the Latin letter version of a name that the author prefers, the cataloger uses the rules for systematic Romanization. Through the use of rules and the understanding of the history of orthography, a library research can find the materials needed.
    [Show full text]