DOCSLIB.ORG

The Promised Land: Gifted by God

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Promised Land: Gifted by God The Downriver Disciples Project explores THE PROMISED LAND: GIFTED BY GOD The "Promised Land," also described in the Holy Bible (1) as the "land flowing with milk and hon- ey," is the territory (Canaan) promised by the LORD to Abraham (Genesis 12:1-7, Genesis 15:1-20) and his descendants. This sworn oath was subsequently reaffirmed by the LORD with Abraham's son, Isaac (Genesis 26:1-6), and again with Abraham's grandson, Jacob (Genesis 28:10-15). This promise, also referred to as a "Covenant" (2), is fulfilled in Deuteronomy 1:8. Before the Israelites, Deuteronomy 7:1 tells us that Canaan was inhabited by seven regional ethnic divisions or nations- the Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and Jebusites (see also Genesis 10:15-19). Many were driven out by the Israelites following their departure from Egypt, which begins in Exodus 12:31-42. The Exodus narrative runs through the books of Exodus (3), Leviticus (4), Numbers (5), and Deuteronomy (6), with the Israelites finally entering Canaan in the book of Joshua (7). Where is this "Promised Land" in the Bible? a. In Genesis 15:18-21, we read of the Covenant as well as the geographical boundaries: "On that day the LORD made a covenant with Abram and said, 'To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates— the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites and Jebusites.'" b. The borders are also mentioned in Exodus 23:31, as the LORD said to Moses, "I will establish your borders from the Red Sea to the Mediterranean Sea, and from the desert to the Euphrates River." c. The borders are outlined in Numbers 34:1-12 and Ezekiel 47:13-23, as the LORD said to Mo- ses, “Command the Israelites and say to them: ‘When you enter Canaan, the land that will be allotted to you as an inheritance is to have these boundaries: www.downriverdisciples.com/promised-land 1 SOUTHERN: “‘Your southern side will include some of the Desert of Zin along the border of Edom. Your southern boundary will start in the east from the southern end of the Dead Sea, cross south of Scorpion Pass, continue on to Zin and go south of Kadesh Barnea. Then it will go to Hazar Addar and over to Azmon, where it will turn, join the Wadi of Egypt and end at the Medi- terranean Sea. WESTERN: “‘Your western boundary will be the coast of the Mediterranean Sea. This will be your boundary on the west. NORTHERN: “‘For your northern boundary, run a line from the Mediterranean Sea to Mount Hor and from Mount Hor to Lebo Hamath. Then the boundary will go to Zedad, continue to Ziphron and end at Hazar Enan. This will be your boundary on the north. EASTERN: “‘For your eastern boundary, run a line from Hazar Enan to Shepham. The boundary will go down from Shepham to Riblah on the east side of Ain and continue along the slopes east of the Sea of Galilee. Then the boundary will go down along the Jordan and end at the Dead Sea. “‘This will be your land, with its boundaries on every side.’” WHERE IS THE PROMISED LAND IN TODAY'S WORLD? According to Genesis 15:18 and Joshua 1:4, the land God gave to Israel included everything from the Nile River in Egypt to Lebanon (south to north) and everything from the Mediterranean Sea to the Euphrates River (west to east). So, what land has God stated belongs to Israel? All of the land mod- ern Israel currently possesses, plus all of the land of the Palestinians (the West Bank and Gaza), plus some of Egypt and Syria, plus all of Jordan, plus some of Saudi Arabia and Iraq. Israel currently pos- sesses only a fraction of the land God has promised. Source: https://www.gotquestions.org/Israel-land.html. See page 3 for biblical references. See page 4 for document footnotes. www.downriverdisciples.com/promised-land 2 BIBLICAL REFERENCES TO THE PROMISED LAND OLD TESTAMENT Genesis 12:7, Genesis 13:15, Genesis 13:17, Genesis 15:7, Genesis 15:18, Genesis 17:8-9, Genesis 24:7, Genesis 26:3, Genesis 28:4, Genesis 28:13, Genesis 28:15, Genesis 35:12, Genesis 48:3-4, Genesis 50:24, Exodus 3:8, Exodus 3:17, Exodus 6:4, Exodus 6:8, Exodus 12:25, Exodus 13:5, Exodus 13:11, Exodus 20:12, Exodus 32:13, Exodus 33:1-4, Leviticus 14:34, Leviticus 20:24, Leviticus 23:10, Leviticus 25:2, Leviticus 25:38, Numbers 11:12, Numbers 13:2, Numbers 13:27, Numbers 14:8, Numbers 14:15-16, Numbers 14:23, Numbers 14:30, Numbers 14:40, Numbers 15:2, Numbers 16:13-14, Numbers 20:12, Numbers 20:24, Numbers 27:12, Numbers 32:7, Numbers 32:9, Numbers 32:11, Numbers 33:53, Num- bers 34:2, Deuteronomy 1:8, Deuteronomy 1:21, Deuteronomy 1:25, Deuteronomy 1:35, Deuterono- my 1:39, Deuteronomy 2:12, Deuteronomy 2:29, Deuteronomy 3:18, Deuteronomy 3:20, Deuterono- my 3:28, Deuteronomy 4:1, Deuteronomy 4:5, Deuteronomy 4:21, Deuteronomy 4:37-38, Deuterono- my 4:40, Deuteronomy 5:16, Deuteronomy 5:31, Deuteronomy 5:33, Deuteronomy 6:3, Deuteronomy 6:10, Deuteronomy 6:18, Deuteronomy 6:23, Deuteronomy 7:13, Deuteronomy 8:1, Deuteronomy 8:10, Deuteronomy 9:5-6, Deuteronomy 9:23, Deuteronomy 9:28, Deuteronomy 10:11, Deuteronomy 11:9, Deuteronomy 11:17, Deuteronomy 11:21, Deuteronomy 11:31, Deuteronomy 12:1, Deuteronomy 12:10, Deuteronomy 15:4, Deuteronomy 15:7, Deuteronomy 16:20, Deuteronomy 17:14, Deuteronomy 18:9, Deuteronomy 19:1-3, Deuteronomy 19:8-10, Deuteronomy 19:14, Deuteronomy 21:1, Deuterono- my 21:23,Deuteronomy 24:4, Deuteronomy 25:15, Deuteronomy 25:19, Deuteronomy 26:1-3, Deuter- onomy 26:9, Deuteronomy 26:15, Deuteronomy 27:2-3, Deuteronomy 28:8, Deuteronomy 28:11, Deu- teronomy 28:52, Deuteronomy 30:20, Deuteronomy 31:7, Deuteronomy 31:19-23, Deuteronomy 32:49, Deuteronomy 32:52, Deuteronomy 34:4, Joshua 1:2, Joshua 1:6, Joshua 1:11, Joshua 1:15, Joshua 2:9, Joshua 5:6, Joshua 9:24, Joshua 13:6, Joshua 18:3, Joshua 21:43, Joshua 22:4, Joshua 23:5, Joshua 23:13, Joshua 23:15, Joshua 23:16, Joshua 24:29, Judges 2:1, Judges 6:9, 1 Kings 8:34, 1 Kings 8:36, 1 Kings 8:40, 1 Kings 9:6-7, 1 Kings 14:15, 2 Kings 21:8, 1 Chronicles 11:10, 1 Chronicles 16:15-18, 2 Chronicles 6:25, 2 Chronicles 6:27, 2 Chronicles 6:30-31, 2 Chronicles 7:19-20, 2 Chronicles 20:7, 2 Chronicles 33:8, Nehemiah 9:8, Nehemiah 9:15,Nehemiah 9:23, Nehemiah 9:36, Psalms 78:54-55, Psalms 105:8-11, Psalms 135:11-12, Psalms 136:21-22, Isaiah 14:1, Isaiah 60:21, Jeremiah 3:18, Jeremiah 7:6-7, Jeremiah 11:5, Jeremiah 24:10, Jeremiah 25:5, Jeremiah 30:3, Jeremiah 32:22, Jeremiah 35:15, Jeremiah 32:22, Ezekiel 11:17, Ezekiel 20:6, Ezekiel 20:14-16, Ezekiel 20:28, Ezekiel 20:42, Ezekiel 28:25, Ezekiel 34:13, Ezekiel 34:29, Ezekiel 36:28, Ezekiel 37:12-14, Ezekiel 37:21, Ezekiel 37:25, Ezekiel 45:8, Ezekiel 47:13- 23, Amos 9:15. NEW TESTAMENT Acts 7:5, Acts 13:19, Hebrews 11:9. www.downriverdisciples.com/promised-land 3 FOOTNOTES (1) https://www.downriverdisciples.com/the-good-news (2) https://www.downriverdisciples.com/covenants (3) https://www.downriverdisciples.com/exodus (4) https://www.downriverdisciples.com/leviticus (5) https://www.downriverdisciples.com/numbers (6) https://www.downriverdisciples.com/deuteronomy (7) https://www.downriverdisciples.com/joshua www.downriverdisciples.com/promised-land 4 .
Load more

Recommended publications
  • War and Peace in the Jewish Tradition
    War and Peace in the Jewish Tradition edited by Lawrence Schiffman and Joel B. Wolowelsky Robert S. Hirt, Series Editor THE MICHAEL SCHARF PUBLICATION TRUST of the YESHIVA UNIVERSITY PRESs New York OOFF 1166 WWarar aandnd PPeaceeace rr0909 ddraftraft 6 iiiiii iiiiii 229/01/20079/01/2007 111:40:591:40:59 THE ORTHODOX FORUM The Orthodox Forum, initially convened by Dr. Norman Lamm, Chancellor of Yeshiva University, meets each year to consider major issues of concern to the Jewish community. Forum participants from throughout the world, including academicians in both Jewish and secular fields, rabbis,rashei yeshivah, Jewish educators, and Jewish communal professionals, gather in conference as a think tank to discuss and critique each other’s original papers, examining different aspects of a central theme. The purpose of the Forum is to create and disseminate a new and vibrant Torah literature addressing the critical issues facing Jewry today. The Orthodox Forum gratefully acknowledges the support of the Joseph J. and Bertha K. Green Memorial Fund at the Rabbi Isaac Elchanan Theological Seminary established by Morris L. Green, of blessed memory. The Orthodox Forum Series is a project of the Rabbi Isaac Elchanan Theological Seminary, an affiliate of Yeshiva University OOFF 1166 WWarar aandnd PPeaceeace rr0909 ddraftraft 6 iiii iiii 229/01/20079/01/2007 111:40:591:40:59 Published by KTAV Publishing House, Inc. 930 Newark Avenue Jersey City, NJ 07306 Tel. (201) 963-9524 Fax. (201) 963-0102 www.ktav.com [email protected] Copyright © 2007 Yeshiva University Press This book was typeset by Jerusalem Typesetting, www.jerusalemtype.com * * * Library of Congress Cataloging-in-Publication Data Orthodox Forum (16th : 2004 : New York, NY) War and peace in the Jewish tradition / edited by Lawrence Schiffman, Joel B.
    [Show full text]
  • LIBERTY UNIVERSITY SCHOOL of DIVINITY Research Paper
    LIBERTY UNIVERSITY SCHOOL OF DIVINITY Research Paper: Comprehensive Overview of ancient Near Eastern texts related to the Book of Deuteronomy Submitted to Dr. William Price, in partial fulfillment of the requirements for the completion of OBST800 – B02_202130 Hermeneutics by Raleigh Bagley III July 03, 2021 1 Abstract The examination of the Bible has been transformed by the nineteenth and twentieth centuries’ archaeological findings in the ancient Near East that have proposed challenging new inquests to interpreters, making it presently improbable to analyze the Old Testament without taking such findings into consideration. Deuteronomy’s origin and purpose persist as two of the several challenging areas in biblical scholarship. In the past half-century, certain relationships have been observed in the outstanding features of Deuteronomy and ancient Near Eastern vassal treaties and pledges of loyalty, and efforts have been made to place the text of Deuteronomy in the historical context. Throughout the history of the ancient Near East, the use of different forms of vassal treaties in different historical periods and the treaty framework adopted by various other written forms are firm. One example profoundly similar in its framing to the treaty forms of the Hittite vassal treaties of the second millennium B.C.E and the Neo-Assyrian vassal treaties of the first millennium B.C.E. is the Hebrew Bible’s book of Deuteronomy. Understanding comparative methodologies will assist in shedding light on the often-complex associations of ancient Near Eastern parallels to the Scriptures. It is to this advance of this academic analysis that the prevailing debate is fundamentally orientated, recognizing the current difficulties to the traditional reconstructions of ancient Near Eastern parallels for most of the Israelite social and religious institutions and exercising this momentum to cross-examine these entrenched elements― that Deuteronomic history becomes of critical importance when the question of the revelation and inspiration of the holy Scriptures is raised.
    [Show full text]
  • Mandatory War in the State of Israel & the IDF Code of Ethics
    Seton Hall University eRepository @ Seton Hall Theses Summer 6-2012 Mandatory War in the State of Israel & The IDF Code of Ethics Michal Fine Seton Hall University Follow this and additional works at: https://scholarship.shu.edu/theses Part of the Jewish Studies Commons Recommended Citation Fine, Michal, "Mandatory War in the State of Israel & The IDF Code of Ethics" (2012). Theses. 232. https://scholarship.shu.edu/theses/232 I• .j 1 Seton Hall University 1 MANDATORY WAR IN THE STATE OF I ISRAEL 1 i & I f I I TH E IDF CODE OF ETmcs ! ! A Thesis submitted to the Faculty ofthe Graduate Program in Jewish-Christian Studies In partial fulfillment ofthe requirements for the degree ofMaster ofArts By Michal Fine South Orange, NJ December 2011 1 Approved ~C.~ML Mentor Date Date Member ofthe Thesis Committee Date ii Basic Values ofIsrael Defense Force (lDF): Difense ofthe State, its Citizens and its Residents - The IDF's goal is to defend the existence of the State ofIsrael, its independence and the security ofthe citizens and residents ofthe state. Love ofthe Homeland and Loyally to the Country - At the core ofservice in the IDF stand the love ofthe homeland and the commitment and devotion to the State ofIsrael-a democratic state that serves as a national home for the Jewish People-its citizens and residents. Human Dignity - The IDF and its soldiers are obligated to protect human dignity. Every human being is ofvalue regardless ofhis or her origin, religion, nationality, gender, status or position. - IDFCodeofEthicr­ I I ~ ~ CONTENTS 1 I ACKN"OWLEDGEMENTS ................'.....................................................v t i ABREVIATIONS..................................................................................vi INlRODUCTION ................................................................................
    [Show full text]
  • Shabbat Table Talk for Vaetchanan
    Hebrew for Christians www.hebrew4christians.com Parashat Vaetchanan Shabbat Table Talk Page Overview • Parashah: Vaetchanan ( !N:x;t.a,w", “and I pleaded”) • Chapters: Deut. 3:23-7:11 hr"At yrEb.dIB. qAs[]l; Wnw"òciw> Ãwyt'wOc.miB. Wnv'ñD>qi rv,a] Ã~l'A[h' %l,mñ, Wnyheñl{a/ hw"hy> hT'a; %WrB' – Torah Study Blessing – Preface: The Sabbath immediately following Tishah B’Av is called Shabbat Nachamu, “the Sabbath of Comfort,” because we take time to remember Israel’s promised future. The assigned Haftarah (Isa. 40:1-26) therefore begins: Nachamu, nachamu ammi yomar Adonai: “Comfort, comfort, my people, says your God.” Despite Israel’s tribulations, God’s love for her continues forever... Synopsis In last week’s Torah portion (Devarim), the Israelites were encamped near the land of Moab, just east of the Jordan, waiting to enter the Promised Land. Moses then began his “farewell address” by summarizing their 40 year history of wandering in the desert, including their 38 year exile at Kadesh Barnea, and their more recent conquest of the Amorite kings Sihon and Og. In this week’s portion, Moses first recalled how he had pled with God to allow him to enter the land, despite God’s earlier decree that he was forbidden to do so after the incident at Meribah. Despite his request, however, God refused to change His mind, though he permitted Moses to ascend a mountain to catch a glimpse of the land of Canaan. Nonetheless, Moses would die in the desert and was instructed to commission Joshua ( [:vuAhy>) to lead the people into the land.
    [Show full text]
  • The Doctrine of the Perizzites
    The Doctrine of the Perizzites Topics Hebrew Passages Other Authors Theories Location The Table of Nations Lists of Peoples Conclusions Charts, Maps and Doctrines Map Preface: T here are two basic theories: the Perizzites is a race of people, somewhat like the Canaanites; and the other view is, this is a nonspecific designation to heathen who lived in villages in the Land of Promise. 1. The Hebrew word for Perizzite is Perizzîy (é}.ø cò ) [pronounced per-ihz-ZEE], which means belonging to a village; rural population, rustics; and is transliterated Perizzite. Strong’s #6522 BDB #827. Although several identify this as a general term, referring to those who live in villages, as opposed to those who are nomads, ZPEB emphatically disagrees with that assessment.1 2. They are found in the following passages: The Perizzites are found in Gen. 13:7 15:19–20 34:30 Ex. 3:8, 17 23:23 24:11 33:2 34:11 Deut. 7:1 20:17 Joshua 3:10 9:1 11:3 12:8 17:15 24:11 Judges 1:4–5 3:5 1Kings 9:20 2Chron. 8:7 Ezra 9:1 Neh. 9:8 3. It is possible that this word is found in three more passages: Deut. 3:5 1Sam. 6:18 Esther 9:18–19. The word here is perâzîy (éæ. øÈ ) [pronounced peraw-ZEE], which means country, rural. It is found only three times c in the Old Testament (Deut. 3:5 1Sam. 6:18 Esther 9:19) and each time translated differently in the Authorized Version: unwalled, country, villages.
    [Show full text]
  • Chapter 1: the Inter-Group and Present Scholarship……………………………………………………………………………………..57
    YOUR BROTHERS, THE CHILDREN OF ISRAEL: ANCIENT NEAR EASTERN POLITICAL DISCCOURSE AND THE PROCESS OF BIBLICAL COMPOSITION A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Dustin Dale Nash January 2015 © 2015 Dustin Dale Nash YOUR BROTHERS, THE CHILDREN OF ISRAEL: ANCIENT NEAR EASTERN POLITICAL DISCOURSE AND THE PROCESS OF BIBLICAL COMPOSITION Dustin Dale Nash, Ph. D. Cornell University 2015 The Hebrew Bible contains seventeen isolated passages, scattered from Genesis to 2 brother”) to define an inter-group“) אח Samuel, that use the Hebrew term relationship between two or more Israelite tribes. For over a century, biblical scholars have interpreted this terminology as conceptually dependent on the birth narratives and genealogies of Gen 29-50, reiterated in stories and lists elsewhere in the biblical corpus. However, examination of the Bible’s depiction of the Israelite tribes as “brothers” outside these seventeen passages indicates that the static genealogical structure of the twelve-tribe system constitutes a late ideological framework that harmonizes dissonant descriptions of Israel as an association of “brother” tribes. Significantly, references to particular tribal groups as “brothers” in the Mari archives yields a new paradigm for understanding the origins of Israelite tribal “brotherhood” that sets aside this ideological structure. Additionally, it reveals the ways in which biblical scribes exploited particular terms and ideas as the fulcrums for editorial intervention in the Hebrew Bible’s composition. More specifically, close analysis of these Akkadian texts reveals the existence of an ancient Near Eastern political discourse of “brotherhood” that identified tribal groups as independent peer polities, bound together through obligations of reciprocal peaceful relations and supportive behavior.
    [Show full text]
  • The Seven Nations of Canaan
    The Seven Nations of Canaan THE SEVEN NATIONS OF CANAAN[1] By Reuven Kimelman This study deals with the war and the seven Canaanite nations.[2] It complements my previous post on Amalek of March 13, 2014, “The Ethics of the Case of Amalek: An Alternative Reading of the Biblical Data and the Jewish Tradition. “The popular conception in both cases is that the Bible demands their extermination thereby providing a precedent for genocide.[3] The popular reading of the Canaanites filters it through the prism of Deuteronomy. The popular reading of Amalek filters the Torah material through the prism of Saul’s battle against Amalek in the Book of Samuel. In actuality, the biblical data is much more ambiguous making the most destructive comments the exception not the rule as will be evident from a systematic analysis of the Canaanite material in the Bible as was previously done with Amalek. This post will deal with the following seven questions with regard to the nations of Canaan: a). What are the different biblical approaches to the native nations of Canaan? b). According to the Bible, what actually happened to them? c). What is the evidence that the Bible is sensitive to the moral issues involved? d). How has the Jewish tradition removed the category of the seven nations from its ethical agenda? e). What is the role of the doctrine of repentance? f). What is the relevance of the “Sennacherib principle”? g). How relevant is the category “holy war”? With regard to the extermination of the seven nations of Canaan,[4] sometimes called Canaanites sometimes Amorites, the biblical record is also not of one cloth.
    [Show full text]
  • Consolation Of
    CANAAN'S THE WILDERNESS MANNA CHPS Sections of Chapter Vision # Moving of Date of Vision or moving of the Comments Year the Spirit Spirit ARTAXERXES (Of Foreign origin; NEHEMIAH : CONSOLATION OF JAH: The Spirit intercede in our behalf with groanings that cannot be uttered Artachshasta (or Artaxerxes), a title (rather than name) of 465-424bc several Persian kings: - Artaxerxes.) 1 Report from Jerusalem in the month Chisleu, in the twentieth THE WORD OF GOD in HIS CUP (The Children of Israel who were 20 year, as I was in Shushan the palace, obedient were His Cup). Nehemiah's Prayer THE GOOD HAND OF GOD: THE CUPBEARER OF PRAYERS. 1st work month Nisan, in the 20TH year of 2 Nehemiah Sent to Judah The answer to prayers (of Nehemiah) one of te 4 Carpenters-Appointed of Artaxerxes Governor for 12 years (Greater Fervenc and importunityy) Nehemiah Inspects Jerusalem's Walls governor the king THE REBUILDING OF THE WALL OF THE CITY, ITS GATES, 3 Rebuilding the Wall DOORS AND TOWERS (THE SERVICE OF THE MINISTRY OF THEIR PROFESSION) 4 Opposition to the Work THE CUP OF FAITH: HEAR:PRAY AND ACT The Work Resumes A.:S.K (ASK THEN SEEK AND KNOCK) 5 Nehemiah Stops Oppression of the Poor THE CUP OF SALVATION: BEING CUPBEARERS Nehemiah's Generosity OF OUR BROTHERS PRAYERS 6 Conspiracy Against Nehemiah wall was finished in the THE CUP OF RESTORATION: REPAIRING THE The Wall Is Finished 25TH day month Elul, BREACH, THE WALL COMPLETED, DOORS LEFT TO 52 days. BE HANGED 7 Lists of Returned Exiles THE LARGE & GREAT CUP, JERUSALEM: THE WALL Totals of People and Gifts BUILT, THE GATES AND DOORS SETUP, THE PORTERS, SINGERS AND LEVITES APPOINTED 8 Ezra Reads the Law THE WORD OF GOD IN HIS CUP (BOOK OF THE This Day Is Holy LAW) POURED FORTH IN OUR VESSEL IN THE Feast of Booths Celebrated STREET BEFORE THE WATER GATE.
    [Show full text]
  • Mezuzah Revisited. Parshat Vaetchanan
    Mezuzah Revisited. Parshat Vaetchanan. Mezuzah Revisited. Parshat Vaetchanan. By Chaim Sunitsky. Rashi on this Parsha (Devarim 6:9) says that since the word Mezuzot is written without the Vav[1], only one Mezuzah is necessary. It’s generally assumed that Rashi can’t argue with a clear Talmudic statement that every door of the house needs a Mezuzah[2] and therefore he can’t be understood at face value. However the custom in many places in Medieval Europe had always been to only affix one Mezuzah per house[3]. We will now try to examine if indeed there ever was a tradition that supported this minhag. The Rema makes a unique statement in Yoreh Deah (287:2): “The commonly spread minhag in these countries is to attach only one Mezuzah per house and they have nothing to rely on”. This statement is very unusual. Rema is known for supporting Jewish minhagim and it’s very common for him to use the expression “common minhag” often followed by a statement that this minhag should not be changed, or at least that this minhag can be relied on. Here however the Rema is saying just the opposite: the minhag has nothing to rely on and a “yere Shamaim” person should affix the Mezuzot on every entrance. It’s hard to understand how this incorrect “minhag” could have possibly become wide spread. R. Yissachar Dov Eilenburg[4] (the author of Beer Sheva on the Talmud) suggested that this mistake became widespread due to incorrect understanding of ourRashi . However I find it strange if the previous minhag was to affix a Mezuzah on every doorpost, how would it change in many countries simply because they misunderstood the Rashi’s Torah commentary[5].
    [Show full text]
  • Nations and Super-Nations of Canaan
    NATIONS AND SUPER-NATIONS OF CANAAN REUVEN CHAIM (RUDOLPH) KLEIN The Bible refers to the Holy Land many times as “the Land of Canaan”. However, in some instances, the Bible associates the land with more than just “Canaan”, but with multiple nations that lived there. Throughout the Bible, there are various lists of those Canaanite nations who occupied the Holy Land before the Israelites took hold of it. In this study, we will offer a critical analysis of those lists, comparing them to each other and to the genealogical list of Canaan’s sons. We will point out various discrepancies between how many nations are listed, the names given in those different sources, and their order.1 The most complete discussions on this topic thus far have ignored the plethora of traditional Jewish sources that resolve some of these issues.2 Thus, our study focuses more on traditional Jewish sources, rather than on academic scholarship. Many of the suppositions already found in the works of Jewish commentators from the Medieval and Renaissance periods have been independently offered by academia as well. Our survey serves to pin- point the earliest sources for some of those ideas and the contexts in which they were first proposed. CANAANITES IN GENESIS In the Bible’s genealogical tables, Canaan – who is described as a son of Noah’s son Ham – has eleven sons, the progenitors of eleven nations: Sidon (Sidonians),3 Heth (Hittites), Jebusites, Amorites, Girgashites, Hivites,4 Arkites, Sinites, Arvadites, Zemarites, and Hamathites (Gen. 10:15–18, I Chron. 1:13–16).5 These eleven sons plus Canaan himself make up the twelve tribes of Canaan.
    [Show full text]
  • THE ZIONIST BIBLE Bibleworld Series Editors: Philip R
    THE ZIONIST BIBLE BibleWorld Series Editors: Philip R. Davies and James G. Crossley, University of Sheffield BibleWorld shares the fruits of modern (and postmodern) biblical scholarship not only among practitioners and students, but also with anyone interested in what academic study of the Bible means in the twenty-first century. It explores our ever- increasing knowledge and understanding of the social world that produced the biblical texts, but also analyses aspects of the Bible’s role in the history of our civi- lization and the many perspectives – not just religious and theological, but also cultural, political and aesthetic – which drive modern biblical scholarship. The Zionist Bible Biblical Precedent, Colonialism and the Erasure of Memory Nur Masalha First published 2013 by Acumen Published 2014 by Routledge 2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN 711 Third Avenue, New York, NY 10017, USA Routledge is an imprint of the Taylor & Francis Group, an informa business © Nur Masalha, 2013 This book is copyright under the Berne Convention. No reproduction without permission. All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. Notices Practitioners and researchers must always rely on their own experience and knowledge in evaluating and using any information, methods, compounds, or experiments described herein. In using such information or methods they should be mindful of their own safety and the safety of others, including parties for whom they have a professional responsibility.
    [Show full text]
  • THE WORLD of the NEO-HITTITE KINGDOMS This Page Intentionally Left Blank the World of the Neo-Hittite Kingdoms
    THE WORLD OF THE NEO-HITTITE KINGDOMS This page intentionally left blank The World of the Neo-Hittite Kingdoms A Political and Military History TREVOR BRYCE 1 3 Great Clarendon Street, Oxford OX26DP Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York # Trevor Bryce 2012 The moral rights of the author have been asserted Database right Oxford University Press (maker) First published 2012 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this book in any other binding
    [Show full text]