Who Were the Phoenicians ? Nissim
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Bibliography of Genesis Articles at Gordon*
714 Bibliotheca Sacra 137 (1980) 223-40. Copyright © 1980 by Dallas Theological Seminary. Cited with permission. Studies in the Book of Genesis Part 1: The Curse of Canaan Allen P. Ross The bizarre little story in Genesis 9:18-27 about Noah's drunkenness and exposure along with the resultant cursing of Canaan has perplexed students of Genesis for some time. Why does Noah, the spiritual giant of the Flood, appear in such a bad light? What exactly did Ham do to Noah? Who is Canaan and why should he be cursed for something he did not do? Although problems like these preoccupy much of the study of this passage, their solutions are tied to the more basic question of the purpose of the account in the theological argument of Genesis. Genesis, the book of beginnings, is primarily concerned with tracing the development of God's program of blessing. The bless- ing is pronounced on God's creation, but sin (with its subsequent curse) brought deterioration and decay. After the Flood there is a new beginning with a renewal of the decrees of blessing, but once again corruption and rebellion leave the human race alienated and scattered across the face of the earth. Against this backdrop God began His program of blessing again, promising blessing to those obedient in faith and cursing to those who rebel. The rest of the book explains how this blessing developed: God's chosen people would become a great nation and inherit the land of Ca- aan. So throughout Genesis the motifs of blessing and cursing occur again and again in connection with those who are chosen and those who are not. -
Plea for Africa
••• 'I A PLEA FOR AFRICA,, SERMON PREACHED OCTOBER 26 , 1817 , IN THE FIRST PRESBYTERIAN CHURCH IN THE CITY OF NEW-YORK, BEFORE THE SYNOD OF NEW-YORK AND NEW-JERSEY, AT THE REQUEST OF THE BOARD OF DIRECTORS OF THE AFRICAN SCHOOL ESTABLISHED BT THE SYNOD. BY EDWARD D. GRIFFIN, D. D. PASTOR OF THE SECOND PRESBYTERIAN CHURCH IN NEWARK, NEW-JERSEY. PUBLISHED BY REQUEST OF THE BOARD. NEW-YORK : GOULD, PRINTER, CHATHAM-ST. 1817. 4 their language which signify to burn and the counte- fiance,* and means burnt-face. No term of similar import is found in the Hebrew Bible. There the people whom the l^XX. called or Ethio- pians, are uniformly denominated Cush or Cushites; and this was the name by which they were known over all Asia where the Greek language was not spoken. They were the descendants of Cush, the son of Ham,t and as was common among the Asiat- ics, took their father’s name. They settled first be- tween the Euphrates and Tigris, in a region which was styled die country of the Chusdim, but by the western nations Chaldea, and in Scripture, some- times, the land of Shinar.J Here Nimrod, the son of Cush, erected the first kingdom. At an early || period branches of the same family spread them- selves throughout all the southern parts of Arabia, *Ai5-t» and a'p. Parkhursl's Greek Lexicon. Rees^ Cyclopadia, under Cush. I Gen. X. 6. f Gen. X. 8— 10. —It is thought that a part of the family II crossed the Tigris and took possession of Susiana, which is still called Kuzestan or Chusistan, the land of Chus or Cush. -
SUCCOT Insightsrabbi Yaakov Asher Sinclair
SPECIAL SUCCOT EDITION 5760 PARSHIOT VZOT HABERACHA BEREISHET NOACH VOL. 7 NO. 1 OO H R NN E T THE OHR SOMAYACH TORAH MAGAZINE ON THE INTERNET SUCCOT INSIGHTSRabbi Yaakov Asher Sinclair DRY LIPS IN PRAYER remembered. Why is the arava, him, so too G-d loves the least of us which represents the least of the and takes pleasure from our Jewish People, celebrated above all attempts to please Him, however he four species, the etrog, the other species? dry and limited our attempts may lulav, hadas and arava corre- T The message of the arava is that be. spond to parts of the human body. The lulav is the spine; the G-d loves our prayers. The lips of a ANY OLD RUBBISH? Jew are his most precious posses- etrog the heart; the hadas the eyes f you think about it, a succah is a and the arava the lips. sion. And even when our prayers seem dry and empty like the arava, peculiar thing. We take great The four species also correspond I when they come from a humble pains to deck it out so that it to four kinds of Jew: The etrog has heart, G-d loves them, listens to becomes our home away from both smell and taste. It represents them and accepts them. home. We take in our finest table- the Jew who has both Torah and ware and furnishings. We bedeck it good deeds. The lulav, the palm, like a princess with all manner of has taste but no smell. It repre- jewelry and decoration. -
Noahidism Or B'nai Noah—Sons of Noah—Refers To, Arguably, a Family
Noahidism or B’nai Noah—sons of Noah—refers to, arguably, a family of watered–down versions of Orthodox Judaism. A majority of Orthodox Jews, and most members of the broad spectrum of Jewish movements overall, do not proselytize or, borrowing Christian terminology, “evangelize” or “witness.” In the U.S., an even larger number of Jews, as with this writer’s own family of orientation or origin, never affiliated with any Jewish movement. Noahidism may have given some groups of Orthodox Jews a method, arguably an excuse, to bypass the custom of nonconversion. Those Orthodox Jews are, in any event, simply breaking with convention, not with a scriptural ordinance. Although Noahidism is based ,MP3], Tạləmūḏ]תַּלְמּוד ,upon the Talmud (Hebrew “instruction”), not the Bible, the text itself does not explicitly call for a Noahidism per se. Numerous commandments supposedly mandated for the sons of Noah or heathen are considered within the context of a rabbinical conversation. Two only partially overlapping enumerations of seven “precepts” are provided. Furthermore, additional precepts, not incorporated into either list, are mentioned. The frequently referenced “seven laws of the sons of Noah” are, therefore, misleading and, indeed, arithmetically incorrect. By my count, precisely a dozen are specified. Although I, honestly, fail to understand why individuals would self–identify with a faith which labels them as “heathen,” that is their business, not mine. The translations will follow a series of quotations pertinent to this monotheistic and ,MP3], tạləmūḏiy]תַּלְמּודִ י ,talmudic (Hebrew “instructive”) new religious movement (NRM). Indeed, the first passage quoted below was excerpted from the translated source text for Noahidism: Our Rabbis taught: [Any man that curseth his God, shall bear his sin. -
Sidon, Qedem and the Land Of
ARCHAEOLOGY & HISTORY SIDON, QEDEM IN THE LEBANON ISSUE THIRTY FOUR-THIRTY FIVE: AND THE LAND OF IAY WINTER/SPRING 2011/12. H PP. 79-92. ERIC GUBEL HENRI LOFFET 80 Ghab Plain Tell Acharne/Tunip 1 The Sidon scaraboid The seal inscribed with the name of Dd-kA-r‘, “Beloved of Seth (Ba’al), S/3487. Drawing M. O r o n t e s Quercig. Lord of the Land of ‘IAy” (fig. 1), found in a Middle Bronze II B context in the course of the 2004 season of excavations at Sidon, confirms the existence in the Levant outside Byblos of a scribal tradition using 1 Egyptian hieroglyphs . The fact that it takes the form of a scaraboid, Tell Mishrifeh/ Amrit Qatna Qedem together with the form of the hieroglyphs themselves – somewhat hes- Homs Gap Tell Kazel/Sumur Homs itant when compared to pharaonic documents of the same period – in Tell Jamous effect corroborates a Levantine rather than an Egyptian origin. Although Akkar Plain N a h r e l - K e b i r Tell Nebi Mend/ the inscription on this seal has already been subject to a rereading of Tell Arqa/Irqata Qadesh the name d-k -r‘ – yet to be published 2 – the authors, for their part, Tell et Taaleh/ D A Oullaza now reconsider the toponym, which several parallels agree in situating Mutariyeh to the north of Sidon, and not in the Bekaa valley to its east 3. Jbeil/Byblos Bekaa Sidon L i t a n i Megiddo 1 2 0 50 100 km 2 Map of sites men- tioned in the article with modern and acient names (italics). -
Notes on Numbers 202 1 Edition Dr
Notes on Numbers 202 1 Edition Dr. Thomas L. Constable TITLE The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers in the wilderness. The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1—4) and toward the end (ch. 26) of the book. These "numberings" of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers. DATE AND WRITER Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He apparently wrote it late in his life, across the Jordan from the Promised Land, on the Plains of Moab.1 Moses evidently died close to 1406 B.C., since the Exodus happened about 1446 B.C. (1 Kings 6:1), the Israelites were in the wilderness for 40 years (Num. 32:13), and he died shortly before they entered the Promised Land (Deut. 34:5). There are also a few passages that appear to have been added after Moses' time: 12:3; 21:14-15; and 32:34-42. However, it is impossible to say how much later. 1See the commentaries for fuller discussions of these subjects, e.g., Gordon J. -
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. -
A Christian's Map of the Holy Land
A CHRISTIAN'S MAP OF THE HOLY LAND Sidon N ia ic n e o Zarefath h P (Sarepta) n R E i I T U A y r t s i Mt. of Lebanon n i Mt. of Antilebanon Mt. M y Hermon ’ Beaufort n s a u b s s LEGEND e J A IJON a H Kal'at S Towns visited by Jesus as I L e o n Nain t e s Nimrud mentioned in the Gospels Caesarea I C Philippi (Banias, Paneas) Old Towns New Towns ABEL BETH DAN I MA’ACHA T Tyre A B a n Ruins Fortress/Castle I N i a s Lake Je KANAH Journeys of Jesus E s Pjlaia E u N s ’ Ancient Road HADDERY TYRE M O i REHOB n S (ROSH HANIKRA) A i KUNEITRA s Bar'am t r H y s u Towns visited by Jesus MISREPOTH in K Kedesh sc MAIM Ph a Sidon P oe Merom am n HAZOR D Tyre ic o U N ACHZIV ia BET HANOTH t Caesarea Philippi d a o Bethsaida Julias GISCALA HAROSH A R Capernaum an A om Tabgha E R G Magdala Shave ACHSAPH E SAFED Zion n Cana E L a Nazareth I RAMAH d r Nain L Chorazin o J Bethsaida Bethabara N Mt. of Beatitudes A Julias Shechem (Jacob’s Well) ACRE GOLAN Bethany (Mt. of Olives) PISE GENES VENISE AMALFI (Akko) G Capernaum A CABUL Bethany (Jordan) Tabgha Ephraim Jotapata (Heptapegon) Gergesa (Kursi) Jericho R 70 A.D. Magdala Jerusalem HAIFA 1187 Emmaus HIPPOS (Susita) Horns of Hittin Bethlehem K TIBERIAS R i Arbel APHEK s Gamala h Sea of o Atlit n TARICHAFA Galilee SEPPHORIS Castle pelerin Y a r m u k E Bet Tsippori Cana Shearim Yezreel Valley Mt. -
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. -
Rib-Hadda, Le Roi De Byblos Qui Ne Ment Pas
RIB-HADDA, LE ROI DE BYBLOS QUI NE MENT PAS PAR J. ELAYI Chercheur honoraire, UMR 7192, CNRS, Paris « Avec ma bouche, je dis au Roi des paroles qui ne sont que la vérité (pu-iaa-wa-teMEŠ aq-bua-našar-ri ki-ta-ma) », écrit Rib-Hadda, roi de Byblos, au pharaon1. Sur les 382 textes du Bronze récent qui subsistent du corpus d’El-Amarna (Akhetaton) en Égypte, près de 70 lettres ont été envoyées par le roi de Byblos pendant une douzaine d’années, autour de 1350 avant notre ère2. Ses premières lettres sont adressées au pharaon Amenhotep III, puis au pharaon Amenhotep IV / Akhenaton (1353-1336)3, ou à des fonctionnaires égyptiens4. Sa correspondance se divise en gros en trois parties : la première est contemporaine de ‘Abdi-Aširta d’Amurru (EA 68-95), la deuxième correspond à la première partie du règne d’Aziru d’Amurru (EA 101-134 et 362) et la troisième date de l’exil de Rib-Hadda 1 EA 107, 10-11. Ki-ta-ma est un accusatif adverbial selon A.F. Rainey, Canaanitein theAmarnaTablets.ALinguisticAnalysisoftheMixedDialectusedbytheScribesfrom Canaan. Vol. I, Leiden etal., 1996, p. 169 (« truthfully »). Rib-Hadda, « compensation de Haddu », est orthographié de plusieurs manières dans cette correspondance : Rib-Hadda, Rib-Addi, Rib-Addu, Rib-Eddi ; voir R.S. Hess, AmarnaPersonalNames, Winona Lake, 1993, p. 132-134, n° 140, ri-ib-ad-di. 2 J.A. Knudtzon, Die El-Amarna-Tafeln, Leipzig, 1907-1915 (réimprimé : Aalen, 1964) ; R.F. Youngblood, TheAmarnaCorrespondenceofRib-Haddi,PrinceofByblos (EA68-96), Dropsie College, 1961 ; A.S. Rainey, ElAmarnaTablets359-379.Supplement toJ.A.Knudtzon,DieEl-Amarna-Tafeln, Neukirchen-Vluyn, 19782 ; W.L. -
Amarna Period Down to the Opening of Sety I's Reign
oi.uchicago.edu STUDIES IN ANCIENT ORIENTAL CIVILIZATION * NO.42 THE ORIENTAL INSTITUTE OF THE UNIVERSITY OF CHICAGO Thomas A. Holland * Editor with the assistance of Thomas G. Urban oi.uchicago.edu oi.uchicago.edu Internet publication of this work was made possible with the generous support of Misty and Lewis Gruber THE ROAD TO KADESH A HISTORICAL INTERPRETATION OF THE BATTLE RELIEFS OF KING SETY I AT KARNAK SECOND EDITION REVISED WILLIAM J. MURNANE THE ORIENTAL INSTITUTE OF THE UNIVERSITY OF CHICAGO STUDIES IN ANCIENT ORIENTAL CIVILIZATION . NO.42 CHICAGO * ILLINOIS oi.uchicago.edu Library of Congress Catalog Card Number: 90-63725 ISBN: 0-918986-67-2 ISSN: 0081-7554 The Oriental Institute, Chicago © 1985, 1990 by The University of Chicago. All rights reserved. Published 1990. Printed in the United States of America. oi.uchicago.edu TABLE OF CONTENTS List of M aps ................................ ................................. ................................. vi Preface to the Second Edition ................................................................................................. vii Preface to the First Edition ................................................................................................. ix List of Bibliographic Abbreviations ..................................... ....................... xi Chapter 1. Egypt's Relations with Hatti From the Amarna Period Down to the Opening of Sety I's Reign ...................................................................... ......................... 1 The Clash of Empires -
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.