Michal Abigail Bathsheba
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Most Common Jewish First Names in Israel Edwin D
Names 39.2 (June 1991) Most Common Jewish First Names in Israel Edwin D. Lawson1 Abstract Samples of men's and women's names drawn from English language editions of Israeli telephone directories identify the most common names in current usage. These names, categorized into Biblical, Traditional, Modern Hebrew, and Non-Hebrew groups, indicate that for both men and women over 90 percent come from Hebrew, with the Bible accounting for over 70 percent of the male names and about 40 percent of the female. Pronunciation, meaning, and Bible citation (where appropriate) are given for each name. ***** The State of Israel represents a tremendous opportunity for names research. Immigrants from traditions and cultures as diverse as those of Yemen, India, Russia, and the United States have added their onomastic contributions to the already existing Jewish culture. The observer accustomed to familiar first names of American Jews is initially puzzled by the first names of Israelis. Some of them appear to be biblical, albeit strangely spelled; others appear very different. What are these names and what are their origins? Benzion Kaganoffhas given part of the answer (1-85). He describes the evolution of modern Jewish naming practices and has dealt specifi- cally with the change of names of Israeli immigrants. Many, perhaps most, of the Jews who went to Israel changed or modified either personal or family name or both as part of the formation of a new identity. However, not all immigrants changed their names. Names such as David, Michael, or Jacob required no change since they were already Hebrew names. -
Congratulations! UUI/GCI Scholarships 150 Awarded
2013-2014 Congratulations! UUI/GCI Scholarships 150 Awarded Akiachak: Erma Peter, Dominick Ekomrak. Mekoryuk: Erin Kiokun Alakanuk: Donovan Phillip Mountain Village: Elena Beans, Denise Hunter, Daniel Wasky Arctic Village: Tisheena Frank Napaskiak: Francis Nicholai, Zacnarias Evan, Jerome Williams, Jonica Williams, Howard Nicholai, Atmautluak: Jamie Jacob Amber Riley Bethel: Tracy Asicksik, Chelsey Beans-Polk, Mary Dyment, Newtok: Gilbert Charles, Megan John Emerie Fairbanks, Lauren Forbes, Erin Fox, Jolene Herron, Patrick Hopstad, Tillie Kaiser, Isaac Nightmute: Christina Tulik Kalistook, Audrey Leary, Krystal Lincoln, Rebecca Nunapitchuk: Tamara Tobeluk, Zechariah Chaliak III Lupie, Elin McWilliams, Ashleigh Naneng, Christian Osentoski, Peri Sanders, Andrea Allen, Oscarville: Nick Joekay Rosheille Benlot, Helen Roehl, Trevour Chavez, Pilot Station: Steven Alick, Carolyn Heckman, Alexie Nick, Jbruce Crow, Mitchell Forbes, Willie Green, Elliott Emery Alick Hoffman, Jesse Kiejka, Sabrina Moses, Emma Pitkas Point Gwendolyn Francis, Josehine Wasky Reichard-Finger, Taylor Richards, Carly Romer, Charles Strickland, Ashley Johnson, Jaclyn Nelson, Quinhagak: Lynn Church, Zane DeBitt, Lonny Strunk, Wilson Naneng. Reha Cleveland, Linda Hansen Central: Matthew Symons Russian Mission: Daniel Edwards, Kimberly Minock Chefornak: Janelle Kinegak, Eric Tunuchuk, Jeffery Agimuk, Scammon Bay: Felicia Wassillie, Shelaya Kaganak. Jacqueline Mathew. Chevak: Clarissa Tall, Susie Friday-Tall St. Mary’s: Andrea Alstrom, Katelyn Johnson, Stefan Eek: Miranda -
A Broken Heart & Contrite Spirit Multiple Wives (Pdf)
A Broken Heart & Contrite Spirit Shall Yah Revive ● contrite (adj.) "broken in spirit by a sense of guilt, conscience-stricken and resolved to not sin again," c. 1300, from Old French contrit (12c.) and directly from Latin contritus, literally "worn out, ground to pieces," in Late Latin "penitent," past participle of conterere "to grind," from assimilated form of com "with, together" (see con-) + terere "to rub" (from PIE root *tere- (1) "to rub, turn"). ONLINE ETYMOLOGY DICTIONARY ● CONTRITE, adjective [Latin , to break or bruise; to rub or wear. See Trite.] Literally, worn or bruised. Hence, broken-hearted for sin; deeply affected with grief and sorrow for having offended God; humble; penitent; as a contrite sinner. WEBSTER 1828 dâkâʼ, daw-kaw'; a primitive root ָדָּכא=ROOT HEBREW WORD FOR CONTRITE ● (compare H1794); to crumble; transitively, to bruise (literally or figuratively):—beat to pieces, break (in pieces), bruise, contrite, crush, destroy, humble, oppress, smite. The KJV translates Strong's H1792 in the following manner: break (3x), break in pieces (3x), crush (3x), bruise (2x), destroy (2x), contrite (1x), smite (1x), oppress (1x), beat to pieces (1x), humble (1x). ● The word translated as contrite in the Bible has three Hebrew words that essentially mean the same thing. First is the root word above. Below are the other two. ,dakkâʼ, dak-kaw'; from H1792; crushed (literally powder, or figuratively ַדָּכּא ● contrite):—contrite, destruction. The KJV translates Strong's H1793 in the following manner: contrite (2x), destruction (1x). dâkâh, daw-kaw'; a primitive root (compare H1790, H1792); to collapse (phys. or ָדָּכה ● mentally):—break (sore), contrite, crouch. -
Scholars' Transcription
Jan. 1836. 60 To the Hon. Senate & House of Representatives, in General Court assembled, As we, the Undersigned, Proprietors & Inhabitants of the District of Marshpee, are informed, that request is made to you, by part of our people to alter the Parsonage, Meeting House, &c– We wish, respectfully to raize our voice against it, in your hearing. We believe it will do most good as it now is. Our Fathers, being as capable of discerning what is good as any of us, solemnly set this off for a good end!– The Committee of your Hon. Body, who looked into our affairs, and, as we thought, settled them, say of this Property, that, "the former Acts respecting it, would operate as a dedication of it, with which it would be inexpedient for the Legislature to interfere," and, we hope your Honours are still of the same mind. We know not what pretence our Opposites have set forth, but we assure your Honours, that if this property goes back to Commons, it will soon be over consumed, & a very few, will feel the benefit–or–if it is once divided, there will be no end to the like doings,– & we shall be left without a provision for Religious Means. We declare our Satisfaction with what our Fathers have done, and wish that our Teacher be left to the un- disturbed use of his privileges. We are of the same mind with our Fathers. we have not changed as many have done, - & we beg this Hon. Court not to put us to the sorrow of seeing this sad change in our affairs, but that you will afford us firm support against the restless attempts of some, at home & abroad, who, we fear, are seeking their own selfish ends, and not the general good. -
STUDIES in MALACHI No
STUDIES IN MALACHI No. 6 February 23, 2003 Review Tonight we begin our study of the third of Malachi’s six disputations, or stylized conversations between God and his people. In each case the prophet is exposing some way in which Israel is being unfaithful to the Lord and so bringing down upon herself the threat of God’s judgment. The first disputation concerned unfaithful and half-hearted worship. The second concerned the infidelity of the priests who were not only allowing the people to worship God in a disobedient and irreverent way, but were actually encouraging them in their worldliness. Now comes the third disputation which concerns marital unfaithfulness among the people of God. We are going to familiarize ourselves with the text tonight and with one problem of translation and then, next Lord’s Day evening, God willing, we will take up the main burden of Malachi’s message. Text Comment v.10 In the third disputation, Malachi returns to the sins of the people in general. The same format is followed that we have seen in the previous disputations: The Lord asserts through his prophet that his people have violated the covenant (vv. 10-13); the people’s questioning reply (v. 14a); the Lord’s response (v. 14b); and the implication or application (vv. 15-16). Malachi begins by reminding the people of their special relationship to God. He is their father, their only father. That means that Israel must live in obedience to God. But, it also may imply several things. Fathers had much to do with arranging marriages in that culture and so disobedience to the Lord in the matter of choosing a marriage partner would be a serious violation of filial trust and duty. -
I. Archaeology II. Hebrew Bible/Old Testament Jezreel Valley I
265 Jezreel Valley 266 the measurement of Judah (Josh 15 : 56). Ahinoam, 2. The Area by the Spring. Below the tel is an allu- one of David’s wives, originated from Jezreel (1 Sam vial covered terrace with evidence of occupation 25 : 43). The traditional identification of this town from the Neolithic (7th millennium) onwards. In with Tell Ṭarrāme has been contested. 2007 the Israel Antiquities Authority undertook a small salvage excavation on a section of the terrace, Bibliography: ■ Vos, J. C. de, Das Los Judas: über Entstehung und Ziele der Landbeschreibung in Josua 15 (VTSup 95; Leiden and exposed remains from the Intermediate Bronze 2003). [Esp. 440–45] Age. In 2012 an airborne LiDAR scan revealed archi- tectural remains and new excavations were com- 2. Place in Issachar menced in 2013 directed by Jennie Ebeling of the University of Evansville and Norma Franklin of the The Israelite town of Jezreel (MT Yizrĕ el, “El/God University of Haifa. sows”) is mentioned in 2 Kgs 9–10 (see “Jezreel [Place in Issachar]”). Bibliography: ■ Ebeling, J. et al., “Jezreel Revealed in Laser Bob Becking Scans: A Preliminary Report of the 2012 Survey Season,” NEA 75.4 (2012) 232–39. ■ Franklin, N., “Jezreel: Before and After Jezebel,” in Israel in Transition: From Late Bronze II to Iron IIA (c. 1250–850 BCE), vol. 1, The Archaeology (ed. L. L. Jezreel (Place in Issachar) Grabbe; LHBOTS 491; London 2008) 45–53. ■ Ussishkin, I. Archaeology D./J. Woodhead, “Excavations at Tel JezreeI 1990–1991: II. Hebrew Bible/Old Testament Preliminary Report,” Tel Aviv 19 (1992) 3–56. -
Jonah, the Angry Prophet
Joel B. Curry, D.Min. P a g e | 1 Jonah, the Angry Prophet Introduction - Word association: Jonah and the _____. - (Whale)—Probably wrong. It was a “great fish” (1:17) Perhaps a whale, but whale is a different word. - And as we know, neither this fish nor Jonah is principal character in the story—God is! He’s the hero! - A little background: - The people of Israel were divided into two kingdoms, Northern (Israel) and Southern (Judah). - Jonah was from a little village near Nazareth, in Galilee; Northern Kingdom. - Around 755-758 B.C. Time of peace and prosperity, conquest and enlargement to original northern border. - Spiritually, a time of poverty, ritualistic and even idolatrous, injustice. Material prosperity was accompanied by lack of spirituality, morality, and ethics. - In those days, God raised prophets to preach His will and call His people back to spiritual commitment. - Jonah’s call was different—not to preach in Israel, but to the people of Nineveh, capital city of Assyria. - Assyria was historical enemy of Israel; known for cruelty in battle and occupation. Just 35 years after Jonah was called to preach in Nineveh, the Assyrians invaded and destroyed the Northern Kingdom. The Israelites they didn’t slaughter, they took captive as slaves. Nineveh was the largest city in the world at that time. - Jonah’s call was different because God told him to go to Nineveh to preach against its wickedness (1:1-2). It is the only case in which God called a prophet to a foreign nation to deliver God’s message against them. -
An Overview of the Qur'an
An Overview of the Qur’ān By Colin D. Smith 2 Introduction Islam is a centuries-old religion, and Muslims have been a part of Western society for nearly as long, and yet despite this, until relatively recently many have not felt the need to understand this religion and its teachings. Now it is evident that an understanding of Islam is vital not only for people to be able to relate to the growing number of Muslims in the West, but also for Christians to be able to effectively reach out both in ministry and in witness to Islam’s adherents. The first thing that needs to be understood is that Islam is not a religion based upon a person. While Mohammad is greatly revered among orthodox Muslims, and while he is considered to be a prophet chosen by Allāh to be an instrument of revelation, his role is simply that of revealer. He is an apostle, a messenger, a mortal man with a special commission. Essentially, Islam is about submission to Allāh and His commands as He has revealed Himself in the Qur’ān, the Islamic scriptures. Islamic law, society, and culture are founded upon the Qur’ān and its principles as elucidated by Mohammad and his followers. If one is, therefore, to gain an understanding of this religion and its adherents, it is vital that one understands the context and message of its scripture. The purpose of this paper is to provide the reader with a grasp of the history, structure, and content of the Qur’ān. While the author is coming from a Christian perspective, the intent of this work is not one of Christian apologetic. -
'David's Women': a Critical Comparison of Michal, Bathsheba and Tamar In
UNIVERSITY OF BIRMINGHAM ‘DAVID’S WOMEN’ A CRITICAL COMPARISON OF MICHAL, BATHSHEBA AND TAMAR IN 1 SAMUEL AND 2 SAMUEL. By Julia Michelle Hogan A thesis submitted to the University of Birmingham for the degree of Master of Research in Theology and Religion. School of Philosophy and Religion College of Arts and Law University of Birmingham September 2013 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract In this thesis I shall look at the narratives of three women in 1 and 2 Samuel: Michal, Bathsheba and Tamar. I will argue how these women each endure incredible experiences of suffering that are brought about primarily through the actions of both King David and the narrator. These women suffer at the hands of the narrator due to the narratives neglect in recording their experiences in any detail in the text. Instead, it will be my argument that these women are simply used as a means of continuing and explaining the events that happen in the plot of 1 and 2 Samuel and the ‘David story’. It will be my aim then to attempt to bring these women’s experiences to the forefront of the text and uncover their lost voices. -
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018
Calendar of Torah and Haftarah Readings 5776 – 5778 2015 – 2018 Calendar of Torah and Haftarah Readings 5776-5778 CONTENTS NOTES ....................................................................................................1 DATES OF FESTIVALS .............................................................................2 CALENDAR OF TORAH AND HAFTARAH READINGS 5776-5778 ............3 GLOSSARY ........................................................................................... 29 PERSONAL NOTES ............................................................................... 31 Published by: The Movement for Reform Judaism Sternberg Centre for Judaism 80 East End Road London N3 2SY [email protected] www.reformjudaism.org.uk Copyright © 2015 Movement for Reform Judaism (Version 2) Calendar of Torah and Haftarah Readings 5776-5778 Notes: The Calendar of Torah readings follows a triennial cycle whereby in the first year of the cycle the reading is selected from the first part of the parashah, in the second year from the middle, and in the third year from the last part. Alternative selections are offered each shabbat: a shorter reading (around twenty verses) and a longer one (around thirty verses). The readings are a guide and congregations may choose to read more or less from within that part of the parashah. On certain special shabbatot, a special second (or exceptionally, third) scroll reading is read in addition to the week’s portion. Haftarah readings are chosen to parallel key elements in the section of the Torah being read and therefore vary from one year in the triennial cycle to the next. Some of the suggested haftarot are from taken from k’tuvim (Writings) rather than n’vi’ivm (Prophets). When this is the case the appropriate, adapted blessings can be found on page 245 of the MRJ siddur, Seder Ha-t’fillot. This calendar follows the Biblical definition of the length of festivals. -
Women of the Bible
Women of the Bible ! The Queen of Sheba ! Pastor Ritva Williams May 2016 ! ! RECAP 1040-970 BCE: King David and the women in his life: Michal (King Saul’s daughter), Ahinoam (mother of Amnon), Abigail (mother of Daniel/Chileav), Maacah (mother of Absalom & Tamar), Haggith (mother of Adonijah), Abital (mother of Shephatiah), Eglah (mother of Ithream), Bathsheba (mother of Solomon, Shimea, Shobab and Nathan). David was also the father of nine more sons: Ibhar, Elishama, Eliphelet, Nogah, Nephed, Japhia, !Elishama, Eliada, Eliphelet. He had additional sons by his concubines. (1 Chronicles 3). 970-930 BCE - The reign of Solomon, son of David and Bathsheba The prophet Nathan and Bathsheba convinced King David in his old age to declare Solomon his successor in spite of Solomon having three older half-brothers. David instructed Solomon that once he became king, he should do a clean sweep of the kingdom’s administration. Hence he began his reign with an extensive purge of the top-ranking !military, religious and civil offices. Solomon expanded the military especially the cavalry and chariot corps; founded colonies, some of which doubled as trading and military outposts; and built up trade, working together with the Phoenician king, Hiram of Tyre, to send joint expeditions to the lands of Tarshish and Ophir to trade for luxury products, e.g. gold, silver, sandalwood, pearls, ivory, apes and peacocks. He was !renowned for his wisdom. Solomon built God’s Temple in !Jerusalem. Solomon married an unnamed daughter of Pharaoh king of Egypt, 700 foreign princesses, and had 300 concubines (1 Kings 3:1, 11:3) . -
Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25
Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 By Joseph Lozovyy Ph.D. Thesis The University of Edinburgh 2006 TO MY PARENTS DECLARATION I declare that I have composed Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 and that it is my own work, that it has not been submitted, in whole or in part, for any other degree or professional qualification, and that all sources used or quoted have been indicated and acknowledged by complete references. Joseph Lozovyy TABLE OF CONTENTS Abbreviations . ix Abstract . xiii Foreword . xiv CHAPTER I INTRODUCTION I. Introductory Remarks . 1 II. Various Approaches to 1 Sam. 25 . 3 A. Historical Critical Approaches to 1 Sam. 25 . 3 B. Literary approaches to 1 Sam. 25 . 8 1. David as the Hero of the Story . 15 a) Positive Views . 16 b) Negative Views . 20 c) Narrative Analogy . 21 2. Abigail as the Heroine of the Story . 23 3. Nabal as the Hero of the Story . 26 III. The Stories in 1 Sam 21 and 22 . 27 A. Difficulties and Tensions in Studying 1 Sam. 21 and 22 . 27 B. Literary Approaches to 1 Sam. 21 and 22 . 31 1. Negative Views of David . 32 2. Positive and Semi-Positive Views of David . 35 IV. MT, LXX, Q and Josephus in 1 Sam. 16—25 . 40 A. Samuel Scroll in Qumran . 41 B. The Septuagint Versions of 1—2 Samuel (1—2 Reigns) . 44 C. The Text of Samuel in MT, LXX, Q and Josephus . 46 D.