For Centuries Now, Bible Scholars Have Been Puzzled As to Where the Real Mount Sinai Is Located

Total Page:16

File Type:pdf, Size:1020Kb

For Centuries Now, Bible Scholars Have Been Puzzled As to Where the Real Mount Sinai Is Located For centuries now, Bible scholars have been puzzled as to where the real Mount Sinai is located. Most people are unaware of the fact that not one shred of evidence has been discovered to prove that what is called "Mount Sinai" in the Sinai Peninsula is indeed the famed mountain of Exodus. Biblical scholars have suggested several proposed sites for the real Mount Sinai, but there is no archaeological evidence to support any of the claims. In fact, the only reason at all that a mountain in the Sinai Peninsula is called "Mount Sinai" is because around 500 A.D., a fortune teller guessed this to be its location. Tradition is the only evidence that exists. It's important to use the entire Bible as a guide for the search. Galatians 4:25a explains, "Now Hagar stands for Mount Sinai in Arabia." Paul is clearly saying that Mount Sinai is in Arabia, which has always been east and south of Palestine, the area of present-day Saudi Arabia. Exodus 3:1 states that Mount Sinai is in the ancient land of Midian: "Now Moses was tending the flock of Jethro his father-in-law, the priest of Midian, and he led the flock to the far side of the desert and came to Horeb, the mountain of God." There are two important issues here. First, Midian is in present-day Saudi Arabia. Second, at the traditional site of Mount Sinai, there is no evidence of the backside of a desert; rocky, mountainous peaks surround it. By contrast, Mount Jabal al Lawz, located in Midian, is on the far side of a vast desert. Moses fled Egypt after killing an Egyptian. Exodus 2:15a says, "When Pharaoh heard of this, he tried to kill Moses, but Moses fled from Pharaoh and went to live in Midian." Egypt was not a safe place for Moses to hide. He would not have fled to the Sinai Peninsula, where Pharaoh had turquoise and copper mines which were protected by a strong military presence. Moses fled to Midian, east of the Gulf of Aqaba. The Bible says that he went out of Egypt, and makes several references to Moses returning to Egypt from the land of Midian. As Exodus 4:19 tells us, "Now the Lord had said to Moses in Midian, 'Go back to Egypt, for all the men who wanted to kill you are dead.'" All of these passages clearly point to present-day Saudi Arabia as the area to which Moses fled and subsequently met God at the burning bush. Bible references and archaeological evidence were combined to suggest an interesting new theory regarding the Exodus and the location of the real Mount Sinai. However, a site inspection was necessary to determine if other evidence could be found to support it. Saudi Arabia's closed borders made it impossible for a team of scholars and archaeologists to enter the country. As a result, two men, Bob Cornuke and Larry Williams surreptitiously slipped into the country, traced what appears to be the Exodus route, and climbed the mountain, which many scholars now consider to be the real Mount Sinai. Here is a brief account of their adventure, their findings and how these relate directly to the Bible. RED SEA CROSSING SITE The Bible says in 1 Kings 9:26, "King Solomon also built ships at Ezion Geber, which is near Elath in Edom, on the shore of the Red Sea." This verse gives us some interesting clues. Solomon had his port at Elath, on the Gulf of Aqaba. The NIV Study Bible references this verse as follows: “Red Sea”. The Hebrew for this term, normally read as Yam Suph (sea of reeds), refers to the body of water through which the Israelites passed at the time of the Exodus. It can also be read, however, as Yam Soph (sea of land's end), a more likely reading when referring to the Red Sea, and especially to its eastern arm, the Gulf of Aqaba." This could mean that the "sea of Land’s End," at the tip of the Sinai Peninsula, was the site of the Israelites' crossing. BITTER LAKES If the Israelites had crossed in the Sea of Reeds area, as some suggest, it would have to be in the Bitter Lakes region, north of the Gulf of Suez. This is not consistent with what Exodus 15:10 records about how Pharaoh's soldiers died: "But You blew with your breath, and the sea covered them. They sank like lead in the mighty waters." The Bitter Lakes is a marsh with no mighty waters. At the tip of the Sinai Peninsula, however, there are ocean depths that go down 2,000 feet or more. TRADITIONAL MOUNT SINAI Bob Cornuke visited the traditional Mount Sinai, located in a rocky, mountainous region of the Sinai Peninsula. The only area where the Israelites could have possibly camped was a small, flat valley area adjacent to the mountain, allowing for only one square yard per person (assuming as most scholars estimate there would have been two million people involved in the Exodus). Despite extensive archaeological research throughout the region, nothing shows evidence of any large civilization ever occupying this area. UNDERWATER LAND BRIDGE Cornuke then traveled to the tip of the Sinai Peninsula and explored under the waters of the Gulf of Aqaba. A land bridge was discovered just below the surface of the water. This unusual underwater formation was possibly walked upon by the Israelites as they crossed through the parted waters of the Red Sea. BITTER SPRINGS OF MARAH Bob Cornuke and Larry Williams traveled to the area across from the tip of the Sinai Peninsula, using the Bible as a map to help find evidence of the Exodus route. They traveled inland 30 kilometers to a group of springs. Exodus 15:22-23a says: "Then Moses led Israel from the Red Sea and they went into the Desert of Shur. For three days they traveled in the desert without finding water. When they came to Marah, they could not drink its water because it was bitter." THE 70 PALMS AND 12 SPRINGS OF ELIM Cornuke and Williams then traveled toward Mount Jabal al Lawz and came to several clear water springs. The area also had a grove of palm trees. Exodus 15:27 states, "Then they came to Elim, where there were twelve springs and seventy palm trees, and they camped there near the water." CAVES OF MOSES While at the springs, Cornuke and Williams found some caves being excavated by Saudi archaeologists. A worker at the site said writings found in the caves indicated that the prophet Musa (Moses) had come through this area with his nation of people. CHARRED PEAK AND MELTED ROCK Continuing to Mount Jabal al Lawz, the men found the top of the mountain to be black, as if the rocks had been burned. When broken open, the melted rocks revealed non-volcanic granite inside. Exodus 19:18a says, "Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace." BOUNDARY MARKERS Further investigation found large piles of rocks in a semicircle around the front of the mountain, spaced about every four hundred yards. Measuring about five feet tall and twenty feet across, these piles could be the boundary markers placed by Moses, as mentioned in Exodus 19:23b: "Put limits around the mountain and set it apart as holy." GOLDEN CALF ALTAR In the flat area at the base of the mountain, Cornuke and Williams found large boulders, which had been placed together, creating a formation thirty feet across and thirty feet tall, which could be the altar where the golden calf was constructed. On the rocks were etched ancient drawings of a bull god as described in Exodus 32:4a: Aaron "took what they handed him and made...an idol cast in the shape of a calf." ALTAR OF 12 PILLARS At the foot of the mountain, they found a V-shaped altar. Each arm was approximately sixty feet long and twenty feet wide. Next to it were several toppled pillars in sections of about twenty two inches in diameter and twenty inches tall. Exodus 24:4b records that Moses "built an altar at the foot of the other mountain and set up twelve stone pillars representing the twelve tribes of Israel." SPLIT ROCK AT HOREB A massive split rock on the west side of Mount Jabal al Lawz shows evidence of gushing water from within, with jagged rocks below worn smooth by an abundant water flow. Exodus 17:6 records God's instructions to Moses when the Israelites were dying of thirst in the wilderness: "I will stand there before you by the rock at Horeb. Strike the rock, and water will come out of it for the people to drink." CAVE OF ELIJAH High on the mountain was a cave by which Elijah may have stood to hear God's voice, as described in 1 Kings 19:8b, 13b: "He reached Horeb, the mountain of God ... and stood at the mouth of the cave." This expedition yielded compelling new evidence to suggest that Aqaba is the crossing point for the Exodus route, and that Mount Jabal al Lawz is the real Mount Sinai. THE BIBLE IS ACCURATE This expedition yielded compelling new evidence to suggest that Aqaba is the crossing point for the Exodus route, and that Mount Jabal al Lawz is the real Mount Sinai. The significance lies in the fact that the Bible is again shown to be true and accurate.
Recommended publications
  • Israel's Conquest of Canaan: Presidential Address at the Annual Meeting, Dec
    Israel's Conquest of Canaan: Presidential Address at the Annual Meeting, Dec. 27, 1912 Author(s): Lewis Bayles Paton Reviewed work(s): Source: Journal of Biblical Literature, Vol. 32, No. 1 (Apr., 1913), pp. 1-53 Published by: The Society of Biblical Literature Stable URL: http://www.jstor.org/stable/3259319 . Accessed: 09/04/2012 16:53 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The Society of Biblical Literature is collaborating with JSTOR to digitize, preserve and extend access to Journal of Biblical Literature. http://www.jstor.org JOURNAL OF BIBLICAL LITERATURE Volume XXXII Part I 1913 Israel's Conquest of Canaan Presidential Address at the Annual Meeting, Dec. 27, 1912 LEWIS BAYLES PATON HARTFORD THEOLOGICAL SEMINARY problem of Old Testament history is more fundamental NO than that of the manner in which the conquest of Canaan was effected by the Hebrew tribes. If they came unitedly, there is a possibility that they were united in the desert and in Egypt. If their invasions were separated by wide intervals of time, there is no probability that they were united in their earlier history. Our estimate of the Patriarchal and the Mosaic traditions is thus conditioned upon the answer that we give to this question.
    [Show full text]
  • The Legal Status of Tiran and Sanafir Islands Rajab, 1438 - April 2017
    22 Dirasat The Legal Status of Tiran and Sanafir Islands Rajab, 1438 - April 2017 Askar H. Enazy The Legal Status of Tiran and Sanafir Islands Askar H. Enazy 4 Dirasat No. 22 Rajab, 1438 - April 2017 © King Faisal Center for Research and Islamic Studies, 2017 King Fahd National Library Cataloging-In-Publication Data Enazy, Askar H. The Legal Status of Tiran and Sanafir Island. / Askar H. Enazy, - Riyadh, 2017 76 p ; 16.5 x 23 cm ISBN: 978-603-8206-26-3 1 - Islands - Saudi Arabia - History 2- Tiran, Strait of - Inter- national status I - Title 341.44 dc 1438/8202 L.D. no. 1438/8202 ISBN: 978-603-8206-26-3 Table of Content Introduction 7 Legal History of the Tiran-Sanafir Islands Dispute 11 1928 Tiran-Sanafir Incident 14 The 1950 Saudi-Egyptian Accord on Egyptian Occupation of Tiran and Sanafir 17 The 1954 Egyptian Claim to Tiran and Sanafir Islands 24 Aftermath of the 1956 Suez Crisis: Egyptian Abandonment of the Claim to the Islands and Saudi Assertion of Its Sovereignty over Them 26 March–April 1957: Saudi Press Statement and Diplomatic Note Reasserting Saudi Sovereignty over Tiran and Sanafir 29 The April 1957 Memorandum on Saudi Arabia’s “Legal and Historical Rights in the Straits of Tiran and the Gulf of Aqaba” 30 The June 1967 War and Israeli Reoccupation of Tiran and Sanafir Islands 33 The Status of Tiran and Sanafir Islands in the Egyptian-Israeli Peace Treaty of 1979 39 The 1988–1990 Egyptian-Saudi Exchange of Letters, the 1990 Egyptian Decree 27 Establishing the Egyptian Territorial Sea, and 2016 Statements by the Egyptian President
    [Show full text]
  • 7/7/19 the Reign of Uzziah 2Chron. 26:1-23 There Are Some Leader That
    1 2 7/7/19 2. The industrious spirit, “He built Elath and restored it to Judah, after the king rested The Reign of Uzziah with his fathers.” vs. 2 2Chron. 26:1-23 3. The age and length of reign of Uzziah, “Uzziah was sixteen years old when he There are some leader that stand out in history for became king, and he reigned fifty-two years their excellence, then there are others though they in Jerusalem.” vs. 3 a-b were excellent made a foolish decision or other and a. He is the second longest reigning king of that is all they are remembered for, this is Uzziah. Judah 52 years. * Like Ex-President Richard Nixon, he is remembered b. Manaaseh is first 55 years. 2Chron. 33:1- for Watergate. 20 4. The mother of Uzziah, “His mother’s name So the reign of Uzziah as it is revealed from three was Jecholiah of Jerusalem.” vs. 3c perspectives according to God. 2Chron. 26:1-23 * Jecholiah “Y@kolyah”, means “Yahweh I. The reign of Uzziah over Judah. vs. 1-5 is able”, what a wonderful name. II. The rule of Uzziah for Judah. vs. 6-15 III. The wrongdoing of Uzziah. vs. 16-23 B. The godly character of Uzziah. vs. 4-5 1. The godly conduct of Uzziah, “And he did I. The reign of Uzziah over Judah. vs. 1-5 what was right in the sight of the LORD, * The parallel passages. 2Kings 14:21-22; 15:1-7 according to all that his father Amaziah had done.” vs.
    [Show full text]
  • The Sinai Peninsula 1
    310 The Testimony, August 2003 This final quotation is most interesting. Not dignity, euthanasia, and the right to sui- only does it embody liberty and equality, it ex- cide. We oppose the increasing invasion pounds fraternity as an obligation to democracy. of privacy, by whatever means, in both Note also that it concludes by specifically tracing totalitarian and democratic societies. We this Humanist Manifesto back, not merely to 1948 would safeguard, extend, and imple- (UN Declaration) and the French Revolution, but ment the principles of human freedom also to the 1688 Bill of Rights and to the 1215 evolved from the Magna Carta to the Magna Carta! This surely confirms the validity Bill of Rights, the Rights of Man, and of our thesis, that the contemporary manifesta- the Universal Declaration of Human tion of the three frog spirits is humanism. Rights. (To be concluded) EDITOR: Tony Benson, 26 Tiercel Avenue, Norwich, Prophecy, History NR7 8JN. Tel./Fax 01603 412978; email: [email protected] and Archaeology The Sinai Peninsula 1. Roads and routes David Green HE AIM OF this seven-part series of arti- dered in the wilderness in a solitary way; they cles is to describe a range of features relat- found no city to dwell in”, says the psalmist Ting to the Sinai Peninsula, and to a lesser (107:4), yet there was sufficient plant growth and extent the adjacent wilderness areas of the Ara- water to support the flocks and herds, “large bah and the Negev. Past and present aspects will droves of livestock” (Ex. 12:38, NIV), that they be included, together with any Biblical connec- brought out of Egypt.
    [Show full text]
  • Legal Status of the Gulf of Aqaba and the Strait of Tiran: from Customary International Law to the 1979 Egyptian-Israeli Peace Treaty Ann Ellen Danseyar
    Boston College International and Comparative Law Review Volume 5 | Issue 1 Article 5 12-1-1982 Legal Status of the Gulf of Aqaba and the Strait of Tiran: From Customary International Law to the 1979 Egyptian-Israeli Peace Treaty Ann Ellen Danseyar Follow this and additional works at: http://lawdigitalcommons.bc.edu/iclr Part of the International Law Commons Recommended Citation Ann E. Danseyar, Legal Status of the Gulf of Aqaba and the Strait of Tiran: From Customary International Law to the 1979 Egyptian-Israeli Peace Treaty, 5 B.C. Int'l & Comp. L. Rev. 127 (1982), http://lawdigitalcommons.bc.edu/iclr/vol5/iss1/5 This Notes is brought to you for free and open access by the Law Journals at Digital Commons @ Boston College Law School. It has been accepted for inclusion in Boston College International and Comparative Law Review by an authorized editor of Digital Commons @ Boston College Law School. For more information, please contact [email protected]. NOTES AND COMMENTS Legal Status of the Gulf of Aqaba and the Strait of Tiran: From Customary International Law to the 1979 Egyptian-Israeli Peace Treaty 1. INTRODUCTION The juridical status of the Gulf of Aqaba (the Gulf) and the Strait of Tiran (the Strait) has been a subject of heated controversy between the Arab nations and Israel since the establishment of Israel as a state in 1948. 1 The only means by which ships may reach the Israeli port ofElath, located on the northern tip of the Gulf, is through the Gulf. Therefore, Israel needs navigational rights through the Gulf and the Strait for access to its port as well as to the Red Sea.
    [Show full text]
  • UN Emergency Force Withdrawn from Sinai and Gaza Strip on Egyptian
    Keesing's Record of World Events (formerly Keesing's Contemporary Archives), Volume 13, June, 1967 Israel, Egyptian, Page 22063 © 1931-2006 Keesing's Worldwide, LLC - All Rights Reserved. The Arab-Israel Crisis.- U.N. Emergency Force withdrawn from Sinai and Gaza Strip on Egyptian Demand. - Egyptian Blockade of Gulf of Aqaba. - Israeli Vessels banned from entering Gulf. - Mobilization in Arab Countries and Israel. - Arab and Soviet Support for Egypt. - U Thant's Mission to Cairo. -International Reactions to Middle East Crisis. The long-standing tension in the Middle East erupted on June 5 in the outbreak of war between Israel and the Arab States, each side accusing the other of responsibility for the commencement of hostilities. As stated in 22062 A and 21817 A, there had been constantly increasing tension on Israel's frontiers since the autumn of 1966 due to the stepping-up of attacks by Arab terrorist organizations, directed in the great majority of eases from Syrian territory. The frequency and intensification of these terrorist attacks, for which the Syrian Government expressed its full support and which the Israeli Government alleged had all been organized by Syria, had led to repeated warnings to Syria by Israeli leaders. As stated in 22062 A, the Israeli Chief of Staff (Major-General Rabin) declared on March 24 that, if these attacks continued, it might become necessary ―to take action against the country from which these infiltrators come.‖ On May 10, according to a report in Le Monde, tire Foreign Minister of Israel (Mr. Eban) had instructed the Israeli ambassadors accredited to the countries represented on the security Council to bring the gravity of the Syro-Israeli frontier situation to the attention of those countries, and to inform them that Israel could not remain inactive in the face of constant aggressions against her territory by Arabs coming from Syria and enjoying the support of the Syrian authorities.
    [Show full text]
  • UCLA Electronic Theses and Dissertations
    UCLA UCLA Electronic Theses and Dissertations Title Edom in Judah: An Archaeological Investigation of Identity, Interaction, and Social Entanglement in the Negev During the Late Iron Age (8th–6th Centuries BCE) Permalink https://escholarship.org/uc/item/39t2f71m Author Danielson, Andrew Joel Publication Date 2020 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California UNIVERSITY OF CALIFORNIA Los Angeles Edom in Judah: An Archaeological Investigation of Identity, Interaction, and Social Entanglement in the Negev During the Late Iron Age (8th–6th Centuries BCE) A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Near Eastern Languages and Cultures by Andrew Joel Danielson 2020 © Copyright by Andrew Joel Danielson 2020 ABSTRACT OF THE DISSERTATION Edom in Judah: An Archaeological Investigation of Identity, Interaction, and Social Entanglement in the Negev During the Late Iron Age (8th–6th Centuries BCE) by Andrew Joel Danielson Doctor of Philosophy in Near Eastern Languages and Cultures University of California, Los Angeles, 2020 Professor Aaron Alexander Burke, Chair Archaeological excavations in the northeastern Negev region of southern Judah identified significant amounts of “foreign” archaeological material culture in contexts dating to the late Iron Age (late eighth to early sixth century BCE). This iconic material culture consisted of highly identifiable ceramics, evidence of non-Yahwistic cult featuring the deity Qws, and non-Judahite inscriptions. Identified as associated with the kingdom of Edom to the east, this material culture assemblage was quickly interpreted to be the result of an Edomite “invasion,” understood as occurring during the late Judean monarchy (late seventh to early sixth centuries BCE) in tandem with Babylonian aggression and the destruction of Jerusalem in 586 BCE, as was promoted by certain readings of the biblical text.
    [Show full text]
  • "The Kingdom of Edom," Irish Biblical Studies 10.4
    Bartlett, Edorn, IBS 10, October 1988 THE KINGDOM OF EDOM1 J. R. Bartlett Most of Dr Weingreen's former colleagues and students will be well aware that when he retired the Board of Trinity College renamed the museum he founded 'The Weingreen Museum of Biblical Antiquities'. On display in that museum is a collection of pottery and other artefacts from Edom, and it is therefore not inappropriate, in honouring the museum's former Director, for the present Curator to indulge his own interests, and to describe the results of recent research into the kingdom of Edom. The first and in some ways the most interesting thing about Edom is that the biblical atlases are often uncertain exactly where to write the name and always hesitant to draw its boundaries. That is not surprising, because the biblical evidence is complex, and not all the Edomite biblical place names can be firmly identified. The name Edom means 'red', and is generally taken to refer to the reddish sandstone which is a feature of the mountain range running south along the east side of the Wadi Araba south of the Dead Sea and well known to visitors to Petra. The heartland of Edom lay here,· a region some 75 miles from north to south, between the Wadi el-Hesa and Ras en-Naqb, and about 30 miles wide from west to east, between the Wadi Araba and the modern Desert Highway from Amman to Aqaba. This is high land, much of it over 5000 ft; when Jeremiah threatens Edom, he pictures the invading enemy - perhaps he has a Babylonian king in mind - mounting up and flying swiftly like an eagle and spreading his wings against Bozrah: a most appropriate picture for Bozrah, now the village of Buseirah.
    [Show full text]
  • Kings and Assassinations Uzziah (Azariah), an Illustrious King (2 Kings 15:1–7; 2 Chron
    Men’s Study & Coffee | April 24, 2018 | 2 Kings, Week Fifteen (*notes from “Be Distinct” by Warren Wiersbe) 2 Kings 15 | Kings and Assassinations Uzziah (Azariah), an illustrious king (2 Kings 15:1–7; 2 Chron. 26) His given name was Azariah, which means “Jehovah has helped,” but when he became king of Judah at age sixteen, he took the “throne name” Uzziah, which means “Jehovah is strength.” The people made him king when his father Azariah was taken to Samaria after his foolish war against Jehoash (2 Kings 14:13). During his father’s fifteen years of captivity in Samaria, Uzziah ruled Judah and sought to do the will of God. After his father’s death, Uzziah continued on the throne until he foolishly attempted to become a priest and God judged him by making him a leper. At that time, his son Jotham became coregent with his father. The record declares that Uzziah was king of Judah fifty-two years (2 Chron. 26:3), including his coregencies with his father Azariah (fifteen years) and also with his son Jotham (possibly ten years). From the very beginning of his reign, Uzziah showed himself to be a faithful worshiper of Jehovah, even though he didn’t try to eliminate the “high places,” the hill shrines where the Jewish people worshiped. They were supposed to go to the temple with their gifts and sacrifices for the Lord, but it was more convenient to visit a local shrine. Some of the high places were devoted to pagan deities, such as Baal (2 Chron.
    [Show full text]
  • Edom at the Crossroads of “Incense Routes” in the 8Th–7Th Centuries B.C
    ROCZNIK ORIENTALISTYCZNY, T. LXVI, Z. 2, 2013, (s. 64–85) EDWARD LIPIŃSKI Edom at the Crossroads of “Incense Routes” in the 8th–7th Centuries B.C. Abstract Edom is situated at the crossroads of the Levantine import traffic of spice and incense wares from South Arabia. A key-role was played by Tell al-Ḫeleifeh, as called by local people and in scholarly publications. It is located 1 km. to the north-west of Aqaba, between the present-day harbours of Elath (Israel) and of Aqaba (Jordan). Excavations uncovered there remains of the ancient Edomite fortress and of the resting place of caravans heading northwards to Judah, Israel, and Syria or westwards to the Mediterranean and to Egypt. Further to the north, ‘Ayn al-Ḥuṣb is the site of the ancient city of Tamar, at the head of the road leading to the copper mines of Feinan (Jordan). Excavations at ‘Ayn al-Ḥuṣb uncovered a unique Edomite sanctuary with many cult items, showing the importance of the place in the Edomite realm. The article presents the results of archaeological research at Tell al-Ḫeleifeh and ‘Ayn al-Ḥuṣb, it discusses the terms referring to the imported spices, and deals with the vestiges left by Arab merchants in this area and further to the north, also in Jerusalem. Keywords: Tell al-Ḫeleifeh, Ezion-Geber, ‘Ayn al-Ḥuṣb, Feinan, the words murru, labnātu, Arabian inscriptions, incense altars, history of the monarchic period in Judah The major innovations that led to the growth of the South Arabian civilization are dated in current scholarship around the 9th century B.C., with earlier phases probably beginning in the 12th century B.C.
    [Show full text]
  • Exodus Chapter 14: Hardening Pharaoh's Heart [Verses 1-2]
    http://ichthys.com Exodus 14: Hardening Pharaoh's Heart Verses 1-2 by Dr. Robert D. Luginbill Verse 1: Then the Lord spoke to Moses, quote: 1. Chapter 13 ends with a description of the Lord's manifestation in "a pillar of cloud by day and a pillar of fire by night" as He led the Israelites forward. The common Hebrew verb dabar picks up the narrative again. With the new chapter, however, the topic has changed from the Exodus proper to the specific miraculous deliverance of Israel at the Red Sea. The Lord Himself dictates the change through this conversation with Moses. 2. The place of this conversation is at Etham (see Ex. 13:20).(1) Verse 2: "Tell the Israelites to turn back and camp before Pi-hahiroth, between Migdol and the sea; you shall camp before Baal-zephon, directly opposite it, beside the sea. Israelites: literally, "sons of Israel". turn back: The use here of the Hebrew verb shubh ("to return", or, as here, "to turn back") indicates that although the Israelites have made some progress out of Egyptian territory (following the pillar of cloud and fire: Ex.13:21-22), God now orders Moses to change direction and head back into Egyptian territory in order to reach the Red Sea bivouac.(2) This reference to their change of course is further documented by Exodus 13:18: Hence God led the people around by the way of the wilderness to the Red Sea. The verb in the passage above is the causative stem of sabhabh, meaning "to cause to turn" or "to cause to go around." BDB(3) explains its meaning in this context as "lead around" - that is, to cause to go by a roundabout way.
    [Show full text]
  • On Elath Road; UN. Halts Clash Mea:Norial Proiect Ner to Be Held at the Royal Alcxan­ Chairman, Will Speak Briefly on Jerusalem, (JTA) - Col
    I-.('' \ .. ,'i, .. iil1r, a series of lee an~l Western Civili m,dtvcrsity. 'fHJE WES'l''S GREATEST JEWISH NlEVJSPAPJER ' A popular rabbincal r,' ry ,Jewish Family and Every Member of the Family-Manitoba, Saskatchewan, Alberta, British Columbia f also, the spiritual Icade gation Beth Sholom of WINNIPEG, THURSDAY, DECEMBER 7, 1950 Rabbi Hurwitz gave the ~t Sc Per Copy on November 30. Dr. l'j6drcw Ste wart, president of the{ University, thanked the Rabbi. The' invitation to give the lectures was extended by President Stewart and the series is being sponsored by the University of Alberta. The president of the University presided at the first lecture. ,. DGREATE~T P:OJ~T, 1lJf TI 11,. ~w~m~ Musical Club Presents Gala U.N. Cmmvenes Armistice f}llfillll.b. 11Ji11lne1tll ~ Q,110 ll' Chanukah Concert Thi~ Sunday Meet Hn No-Man's Land -U!Tnll T{) ognn No wt ~prnng c~:~k;~ s!~:o/~t~li::::uar°bh;!~ I ~~~icti bte~~sL;ii:i:i !;n~:0~!1~:~c1 ~::~~:~:. accompanist will be Mrs. .- '' Jllhv Ill 'lJ A ~ ukah concert of the Jewish Musical Hallelujah by z. Rovner. Choir Tickets are on sale at the Peoples Jerusal~m, (J~A)-Quiet reigns in the Negev ahd club of Winnipeg and the Jewish accompanist will be E. Taylor and Book Store from 75c to $1.50. normal traffic continues along the road to Elath where a Jerusalem, (JTA) - Immediately for the purchase of other lands. One Women's Musical club, will be pre- ________. _____________________ _ after the rainy season ends next such sale has given the organization sented at the Playhouse theatre this two-and-one-half-hour battle between Israel and Jordan spring the Jewish National Fund a piece of land in the centre of Sunday, Dec.
    [Show full text]