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Nisan / The Levantine Review Volume 4 Number 2 (Winter 2015) Identity and Peoples in History Speculating on Ancient Mediterranean Mysteries Mordechai Nisan* We are familiar with a philo-Semitic disposition characterizing a number of communities, including Phoenicians/Lebanese, Kabyles/Berbers, and Ismailis/Druze, raising the question of a historical foundation binding them all together. The ethnic threads began in the Galilee and Mount Lebanon and later conceivably wound themselves back there in the persona of Al-Muwahiddun [Unitarian] Druze. While DNA testing is a fascinating methodology to verify the similarity or identity of a shared gene pool among ostensibly disparate peoples, we will primarily pursue our inquiry using conventional historical materials, without however—at the end—avoiding the clues offered by modern science. Our thesis seeks to substantiate an intuition, a reading of the contours of tales emanating from the eastern Mediterranean basin, the Levantine area, to Africa and Egypt, and returning to Israel and Lebanon. The story unfolds with ancient biblical tribes of Israel in the north of their country mixing with, or becoming Lebanese Phoenicians, travelling to North Africa—Tunisia, Algeria, and Libya in particular— assimilating among Kabyle Berbers, later fusing with Shi’a Ismailis in the Maghreb, who would then migrate to Egypt, and during the Fatimid period evolve as the Druze. The latter would later flee Egypt and return to Lebanon—the place where their (biological) ancestors had once dwelt. The original core group was composed of Hebrews/Jews, toward whom various communities evince affinity and identity today with the Jewish people and the state of Israel. -
Lesson 8.Key
Revelation Chapter 7 Lesson 8 Revelation 7:1-2 1 After this I saw four angels standing upon the four corners of the earth, grasping the four winds of the earth in order that no wind might blow upon the earth, nor upon the sea, nor upon any tree. 2 And I saw another angel ascending from the rising of the sun having the seal of the living God, and he cried out with a great voice to the four angels who had been given permission to harm the earth and the sea, Revelation 7:3 3 saying do not harm the earth nor the sea, nor the trees, until we have sealed the slaves of our God upon their foreheads. Revelation 7:4-6 4 And I heard the number of the ones having been sealed, one hundred forty four thousand, being sealed out of all the tribes of the sons of Israel. 5 out of the tribe of Ruben, twelve thousand, out of the tribe of Gad, twelve thousand, 6 out of the tribe of Asher, twelve thousand, out of the tribe of Naphtali, twelve thousand, out of the tribe of Manasseh, twelve thousand, Revelation 7:7-8 7 out of the tribe of Simeon, twelve thousand, out of the tribe of Levi, twelve thousand, out of the tribe of Issachar, twelve thousand, 8 out of the tribe of Zebulun, twelve thousand, out of the tribe Joseph, twelve thousand, out of the tribe of Benjamin, twelve thousand, having been sealed. Genesis 49 Num.1:20-4312 Tribes Deut. -
The Tribe of Asher by Marc Chagall from the President the Chosen a Star Appeared Suddenly in the Eastern Sky
The Tribe of Asher By Marc Chagall From the President The Chosen A star appeared suddenly in the eastern sky. People Astrologers, philosophers, teachers, politicians, all wondered about THE CHOSEN PEOPLE is published monthly the strange star. What did it mean? What did it signify? They had many (except August) as a medium of information 4 concerning the Jewish people Israel and questions, but no answers—so they did nothing. the work of the American Board of Missions to the Jews Inc, 100 Hunt Road Orangeburg The common people, the masses, saw the same star. They waited for New York 10962. an appropriate response from their leaders, but—in the end—they too did President nothing. Harold A. Sevener Three other men also saw that same star. They had the same questions. Administrative Vice-President Roy Adams But with one major difference. They had heard about the prophecies that Editor & Creative Director foretold the birth of a Messiah—the Son of God. Jonathan Singer When they saw the wondrous star, they followed it, traveling Staff Writer hundreds of miles. They were wise men—they acted upon the knowledge Amy Rabinovitz Missionary Director they had about God. John Bell Sometimes I wonder why there were only three men who came. Regional Directors Where were all the others? Did only three men out of all the hundreds of Northeast: New York City, N.Y. thousands of people living in the East understand the "signs of the times"? Sam Nadler 212-757-6716 Did only three understand the prophetic Word? Southeast Reston, Va. -
Manasseh: Reflections on Tribe, Territory and Text
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Vanderbilt Electronic Thesis and Dissertation Archive MANASSEH: REFLECTIONS ON TRIBE, TERRITORY AND TEXT By Ellen Renee Lerner Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion August, 2014 Nashville, Tennessee Approved: Professor Douglas A. Knight Professor Jack M. Sasson Professor Annalisa Azzoni Professor Herbert Marbury Professor Tom D. Dillehay Copyright © 2014 by Ellen Renee Lerner All Rights Reserved ACKNOWLEDGEMENTS There are many people I would like to thank for their role in helping me complete this project. First and foremost I would like to express my deepest gratitude to the members of my dissertation committee: Professor Douglas A. Knight, Professor Jack M. Sasson, Professor Annalisa Azzoni, Professor Herbert Marbury, and Professor Tom Dillehay. It has been a true privilege to work with them and I hope to one day emulate their erudition and the kind, generous manner in which they support their students. I would especially like to thank Douglas Knight for his mentorship, encouragement and humor throughout this dissertation and my time at Vanderbilt, and Annalisa Azzoni for her incredible, fabulous kindness and for being a sounding board for so many things. I have been lucky to have had a number of smart, thoughtful colleagues in Vanderbilt’s greater Graduate Dept. of Religion but I must give an extra special thanks to Linzie Treadway and Daniel Fisher -- two people whose friendship and wit means more to me than they know. -
Three Conquests of Canaan
ÅA Wars in the Middle East are almost an every day part of Eero Junkkaala:of Three Canaan Conquests our lives, and undeniably the history of war in this area is very long indeed. This study examines three such wars, all of which were directed against the Land of Canaan. Two campaigns were conducted by Egyptian Pharaohs and one by the Israelites. The question considered being Eero Junkkaala whether or not these wars really took place. This study gives one methodological viewpoint to answer this ques- tion. The author studies the archaeology of all the geo- Three Conquests of Canaan graphical sites mentioned in the lists of Thutmosis III and A Comparative Study of Two Egyptian Military Campaigns and Shishak and compares them with the cities mentioned in Joshua 10-12 in the Light of Recent Archaeological Evidence the Conquest stories in the Book of Joshua. Altogether 116 sites were studied, and the com- parison between the texts and the archaeological results offered a possibility of establishing whether the cities mentioned, in the sources in question, were inhabited, and, furthermore, might have been destroyed during the time of the Pharaohs and the biblical settlement pe- riod. Despite the nature of the two written sources being so very different it was possible to make a comparative study. This study gives a fresh view on the fierce discus- sion concerning the emergence of the Israelites. It also challenges both Egyptological and biblical studies to use the written texts and the archaeological material togeth- er so that they are not so separated from each other, as is often the case. -
And This Is the Blessing)
V'Zot HaBerachah (and this is the blessing) Moses views the Promised Land before he dies את־ And this is the blessing, in which blessed Moses, the man of Elohim ְ ו ז ֹאת Deuteronomy 33:1 Children of Israel before his death. C-MATS Question: What were the final words of Moses? These final words of Moses are a combination of blessing and prophecy, in which he blesses each tribe according to its national responsibilities and individual greatness. Moses' blessings were a continuation of Jacob's, as if to say that the tribes were blessed at the beginning of their national existence and again as they were about to begin life in Israel. Moses directed his blessings to each of the tribes individually, since the welfare of each tribe depended upon that of the others, and the collective welfare of the nation depended upon the success of them all (Pesikta). came from Sinai and from Seir He dawned on them; He shined forth from יהוה ,And he (Moses) said 2 Mount Paran and He came with ten thousands of holy ones: from His right hand went a fiery commandment for them. came to Israel from Seir and יהוה ?present the Torah to the Israelites יהוה Question: How did had offered the Torah to the descendants of יהוה Paran, which, as the Midrash records, recalls that Esau, who dwelled in Seir, and to the Ishmaelites, who dwelled in Paran, both of whom refused to accept the Torah because it prohibited their predilections to kill and steal. Then, accompanied by came and offered His fiery Torah to the Israelites, who יהוה ,some of His myriads of holy angels submitted themselves to His sovereignty and accepted His Torah without question or qualification. -
Parshat Vayechi
The Book of Genesis Parshat Vayechi A free excerpt from the Kehot Publication Society's new Chumash Breishis/Book of Genesis with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEREISHIT WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE ¢ȱȚȱŘŖŖŞ THE TORAH - CHUMASHby BEMIDBAR ȱȱ ,) $ $)'&%") $"( )'$(")%$ $ %##$)'- ( %$ ) ,%'!( % ) "ȱȱ*+) ' Chabad of California ŝŚŗȱ ¢¢ȱǰȱȱǰȱȱşŖŖŘŚ?@IB978DQ řŗŖȬŘŖŞȬŝśŗŗȱȦȱ¡ȱřŗŖȬŘŖŞȬśŞŗŗ2I 81214?61<96?B>91>3 ȱ¢ Kehot Publication&E2<9C8542I Society ŝŝŖȱȱ ¢ǰȱ¢ǰȱ ȱȱŗŗŘŗřKehot Publication Society 1CD5B>&1B;G1IB??;<I>$5G-?B; ŝŗŞȬŝŝŚȬŚŖŖŖȱȦȱ¡ȱŝŗŞȬŝŝŚȬŘŝŗŞ 1H Order Department: Řşŗȱ ȱǰȱ¢ǰȱ ȱȱŗŗŘŗřOrder Department: ŝŗŞȬŝŝŞȬŖŘŘŜȱȦȱ¡ȱŝŗŞȬŝŝŞȬŚŗŚŞ !9>7CD?>F5>E5 B??;<I>$5G-?B; 1H ǯǯ GGG;58?D?><9>53?= ȱȱǰȱȱȱȱȱȱȱ <<B978DCB5C5BF549>3<E49>7D85B978DD?B5@B?4E35D89C2??;ȱȱǰȱȱ¢ȱǰȱ ȱǰ ?B@?BD9?>CD85B5?69>1>I6?B=G9D8?ED@5B=9CC9?>ȱ ǰȱȱȱȱǰȱ ǯ 9>GB9D9>76B?=81214?61<96?B>91>3 ȱ ȱȱȱȱ ȱȱȂ ¢ȱǰȱ ǯ)85!58?D<?7?9C1DB145=1B; ?6#5B;?C">I?>5989>E38>3 DZȱşŝŞȬŖȬŞŘŜŜȬŖŗşŖȬŗ DZȱşŝŞȬŖȬŞŘŜŜȬŖŗşśȬŘȱǻǼȱ ($ Published in the United States of America 5$-+3*'&+/4*' /+4'&4#4'30( .'2+%# The Book of Genesis Parshat Vayechi GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach -
Pdf Israelian Hebrew in the Book of Amos
ISRAELIAN HEBREW IN THE BOOK OF AMOS Gary A. Rendsburg 1.0. The Location of Tekoa The vast majority of scholars continue to identify the home vil- lage of the prophet Amos with Tekoa1 on the edge of the Judean wilderness—even though there is little or no evidence to support this assertion. A minority of scholars, the present writer included, identifies the home village of Amos with Tekoa in the Galilee— an assertion for which, as we shall see, there is considerable solid evidence. 1.1. Southern Tekoa The former village is known from several references in Chroni- cles, especially 2 Chron. 11.6, where it is mentioned, alongside Bethlehem, in a list of cities fortified by Rehoboam in Judah. See also 2 Chron. 20.20, with reference to the journey by Jehosha- to the wilderness of Tekoa’.2‘ לְמִדְב ַּ֣ר תְקֹ֑וע phat and his entourage The genealogical records in 1 Chron. 2.24 and 4.5, referencing a 1 More properly Teqoaʿ (or even Təqōaʿ), but I will continue to use the time-honoured English spelling of Tekoa. 2 See also the reference to the ‘wilderness of Tekoa’ in 1 Macc. 9.33. © 2021 Gary A. Rendsburg, CC BY 4.0 https://doi.org/10.11647/OBP.0250.23 718 New Perspectives in Biblical and Rabbinic Hebrew Judahite named Tekoa, may also encode the name of this village. The name of the site lives on in the name of the Arab village of Tuquʿ and the adjoining ruin of Khirbet Tequʿa, about 8 km south of Bethlehem.3 1.2. -
The Period of the Judges
THE PERIOD OF THE JUDGES As stated earlier, the Exodus took place c. 1446 B. C. and the conquest of the land began c. 1406 B. C. According to the Bible, the region of Sidon was conquered by the tribe of Asher, identified with 'Aziru' mentioned in the el–Amarna tablets as having conquered this region. We may conclude that according both these sources, the region of Sidon must have been an Israelite one. Yet the Bible appears to contradict our conclusion by its narratives about Hiram king of Zor (Tyre) and Ahab who marries Jezebel, the daughter of Etbaal, king of the Sidonians; about David and Solomon and others who" reigned over all Israel", excluding Sidon. It is puzzling that after the war waged by Asher in the region of Sidon (mentioned in the book of Judges), the Bible does not mention any other war between the Tyrians or Sidonians and the Israelites, whereas many wars of the Israelite tribes against the Philistines, Amorites, Moabites, etc. are mentioned repeatedly. Moreover, when David ascends the throne, a strong friendship develop between Sidon and Israel David is depicted in the Bible as an ambitious man, a warrior and a conqueror, a man whom God does not choose to build the Temple because his hands "shed blood abundantly".1 It is strange that such a man does not go to war against Tyre and Sidon in spite of the fact that these were two important and rich harbour cities. Furthermore, he is a personal friend of king Hiram, and Solomon his successor even enlarges upon this friendship. -
Judges 202 1 Edition Dr
Notes on Judges 202 1 Edition Dr. Thomas L. Constable TITLE The English title, "Judges," comes to us from the Latin translation (Vulgate), which the Greek translation (Septuagint) influenced. In all three languages, the title means "judges." This title is somewhat misleading, however, because most English-speaking people associate the modern concept of a "judge" with Israel's "judges." As we shall see, judges then were very different from judges now. The Hebrew title is also "Judges" (Shophetim). The book received its name from its principal characters, as the Book of Joshua did. The "judge" in Israel was not a new office during the period of history that this book records. Moses had ordered the people to appoint judges in every Israelite town to settle civil disputes (Deut. 16:18). In addition, there was to be a "chief justice" at the tabernacle who would, with the high priest, help settle cases too difficult for the local judges (Deut. 17:9). Evidently there were several judges at the tabernacle who served jointly as Israel's "Supreme Court" (Deut. 19:17). When Joshua died, God did not appoint a man to succeed him as the military and political leader of the entire nation of Israel. Instead, each tribe was to proceed to conquer and occupy its allotted territory. As the need arose, God raised up several different individuals who were "judges," in various parts of Israel at various times, to lead segments of the Israelites against local enemies. In the broadest sense, the Hebrew word shophet, translated "judge," means "bringer of justice." The word was used in ancient Carthage and Ugarit to describe civil magistrates.1 1Charles F. -
Download PDF Catalogue
F i n e Ju d a i C a . pr i n t e d bo o K s , ma n u s C r i p t s , au t o g r a p h Le t t e r s , gr a p h i C & Ce r e m o n i a L ar t in cl u d i n g : th e Ca s s u t o Co ll e C t i o n o F ib e r i a n bo o K s , pa r t iii K e s t e n b a u m & Co m p a n y th u r s d a y , Ju n e 21s t , 2012 K e s t e n b a u m & Co m p a n y . Auctioneers of Rare Books, Manuscripts and Fine Art A Lot 261 Catalogue of F i n e Ju d a i C a . PRINTED BOOKS , MANUSCRI P TS , AUTOGRA P H LETTERS , GRA P HIC & CERE M ONIA L ART ——— To be Offered for Sale by Auction, Thursday, 21st June, 2012 at 3:00 pm precisely ——— Viewing Beforehand: Sunday, 17th June - 12:00 pm - 6:00 pm Monday, 18th June - 10:00 am - 6:00 pm Tuesday, 19th June - 10:00 am - 6:00 pm Wednesday, 20th June - 10:00 am - 6:00 pm No Viewing on the Day of Sale This Sale may be referred to as: “Galle” Sale Number Fifty Five Illustrated Catalogues: $38 (US) * $45 (Overseas) KestenbauM & CoMpAny Auctioneers of Rare Books, Manuscripts and Fine Art . -
V‟ZOT HA‟BERACHAH – “And This Is the Blessing”
V‟ZOT HA‟BERACHAH – “And this is the Blessing” DEUTERONOMY (D‟VARIM 33:1 – 34:12) INTRODUCTION: 1. This portion describes what happened on the very last day of Moses‟s life. 2. Following in the tradition established by Jacob goes from tribe to tribe to blessing them. a. Like Jacob, Moses‟ blessing combines prophecy with the blessings. 3. Before leaving them, Moses gives a general blessing to the entire nation: “There is none like unto God, O Jeshurun, who rides on the heaven as your help.” 4. Because this is the last portion, this is the one read on Simchat Torah – rejoicing in the Torah – when the annual cycle is completed. a. Simchat Torah marks when the scroll is rolled back to the Beginning. b. Can‟t help but think of what Scripture has to say as all things are being restored: “Then the sky receded as a scroll when it is rolled up, and every mountain and island was moved out of its place.” - Revelation 6:14 CHAPTER 33: THE BLESSING 1. Verse 1: “And this is the blessing (v’zot ha’berachah).” a. The Song was an admonition describing punishments for disobedience. b. The Blessings describe Israel‟s ultimate destiny determined by God. 2. This is Moses‟ last act – to bless the ones who were, indirectly, responsible for his transgression which made it impossible for him to cross over into the land. a. When others might be tempted to curse, he blessed. b. He could do no less that Bila‟am who sought to curse but could only bless.