ellauri061.html on line 793: Answer: The account of Deborah and Barak is found in Judges 4 and 5 in the Old Testament. The Israelites had been under the control of the Canaanite king Jabin and the commander of his army, Sisera. The Canaanites had 900 chariots of iron and ruled over Israel for 20 years (Judges 4:2–3).
ellauri061.html on line 799: Following this battle, “God subdued Jabin king of Canaan before the Israelites. And the hand of the Israelites pressed harder and harder against Jabin king of Canaan until they destroyed him” (Judges 4:23–24). Deborah’s prophecy was fulfilled: Barak won, Sisera was killed by a woman, and the Israelites were freed from their enemies.
ellauri061.html on line 801: Judges chapter 5 then records the song of Deborah and Barak, written to rejoice in God’s victory over the Canaanites. The lyrics encourage the actions of Deborah and Barak, saying, “Wake up, wake up, Deborah! / Wake up, wake up, break out in song! / Arise, Barak! / Take captive your captives, son of Abinoam” (Judges 5:12). Jael’s role is also heralded: “Most blessed of women be Jael, / the wife of Heber the Kenite, / most blessed of tent-dwelling women” (verse 24).
ellauri061.html on line 803: The song of Deborah and Barak also gives some more detail about the victory over the Canaanites: “The earth shook, the heavens poured, / the clouds poured down water” (Judges 5:4). Evidently, God used a flood to disable the iron chariots of Sisera. The victory was supernatural (verse 20). Chapter 5 concludes with the statement, “And the land had peace forty years.” This impressive time of peace lasted until Midian took control of Israel, necessitating Gideon’s rise.
ellauri156.html on line 299: The sequence of events, so far as David is concerned, can be enumerated in this way: (1) David stays in Jerusalem; (2) David stays in bed; (3) David sees Bathsheba bathing herself as he walks on his roof; (4) David sends and inquires about this woman; (5) David learns her identity and that she is married to a military hero; (6) David sends messengers to take her and bring her to him; (7) David lays with her; (8) Bathsheba goes back to her home after she purifies herself. This same sequence can be seen in a number of other texts, none of which is commendable. Shechem “saw, took, and lay with” Dinah, the daughter of Jacob in Genesis 34:2. Judah “saw, took, and went in to” the Canaanite woman he made his wife in Genesis 38:2-3. Achan “saw, coveted, and took” the forbidden spoils of war in Joshua 7:21. Samson did virtually the same in Judges 14. Let us not forget that a similar sequence occurred at the first sin when Eve “saw, desired, and took” the forbidden fruit in Genesis 3. (Thanx a lot Bob for this compendium. This will certainly come handy later on, when looking for something fun to read.)
ellauri156.html on line 641: Bathsheba's response to the death of her husband is as we would expect, as we would also hope. From what the text tells us, she has absolutely no part in David's plot to deceive her husband, let alone to put him to death. Undoubtedly, she learns of Uriah's death in much the same way every war widow does, then or now. When she is officially informed of Uriah's death in battle, she mourns for her husband. We cannot be certain just how long this period of mourning is. We know, for example, that if a virgin of some distant (i.e., not Canaanite) nation was captured by an Israelite during a raid on her town, the Israelite could take her for a wife after she had mourned for her parents (who would have been killed in the raid) for a full month (Deuteronomy 21:10-13). As I will seek to show in a moment, I believe Bathsheba's mourning is genuine, and not hypocritical. I believe she mourns her husband's death because she loves him.
ellauri164.html on line 508: As mentioned earlier, we also know that Moses’ life was typological of the life of Christ. Like Christ, Moses was the mediator of a covenant. Christ too was a little recalcitrant, so he got crucified. Again, the author of Hebrews goes to great lengths to demonstrate this point (cf. Hebrews 3; 8—10). The Apostle Paul also makes the same points in 2 Corinthians 3. The difference is that the covenant that Moses mediated was temporal and conditional, whereas the covenant that Christ mediates is eternal and unconditional. Like Christ, Moses provided redemption for his people. Moses delivered the people of Israel out of slavery and bondage in Egypt and brought them to the Promised Land of Canaan. Christ delivers His people out of bondage and slavery to sin and condemnation and brings them to the Promised Land of eternal life on a renewed earth, like Azrael in the forthcoming third season of His Dark Materials. Like Christ he returns to consummate the kingdom He inaugurated at His first coming. Like Christ, Moses was a prophet to his people. Moses spoke the very words of God to the Israelites just as Christ did (John 17:8). Moses predicted that the Lord would raise up another prophet like him from among the people (Deuteronomy 18:15). Jesus and the early church taught and believed that Moses was speaking of Jesus when he wrote those words (cf. John 5:46, Acts 3:22, 7:37). In so many ways, Moses’ life is a precursor to the life of Christ. As such, we can catch a glimpse of how God was working His plan of redemption in the lives of faithful people throughout human history. This gives us hope that, just as God saved His people and gave them rest through the actions of Moses, so, too, will God save us and give us an eternal Sabbath rest in Christ, both now and in the life to come. But don't get your hopes too high, you may not be among the chosen after all.
ellauri164.html on line 892: To begin with, we need to know that there were two instances where the children of Israel on their journey to Canaan drank water from the rock. The first was at a place known as Rephidim which would later be called Massah (temptation) and Meribah (strife). The second was at Kadesh. The water here was also called water of Meribah. “This is the water of Meribah; because the children of Israel strove with the LORD, and He was sanctified in them.” Numbers 20:13
ellauri164.html on line 957: Every year we plow through the many possible explanations for God’s decision to disallow Moses entry to Canaan. I would like to propose an explanation that is connected with what we already know about the Israelites and with the way the story is structured.
ellauri171.html on line 508: She seems to have been confident enough of her safety to move freely among the the Canaanite women of the region -relations with Canaanites were friendly, and the women of both peoples considered themselves to be safe.
ellauri171.html on line 687: Judges 19-21 demonstrates that God is opposed to the abuse of women in this account. He commanded the destruction of an entire tribe because they did not punish those who raped and abused a concubine and caused her to die. Only when she died did they stop! We are told they abused her all night until dawn. Further, they were so morally bankrupt and corrupt that they left her dead at the door of the Levite. Scripture lifts women above the degradation of the Canaanites and the surrounding nations, but the town of Gibeah had become like the Canaanites. God has a higher view of women than described here. That is why He ordered the destruction of the unjust and morally bankrupt tribe of Benjamin.
ellauri171.html on line 691: Our eighth lesson reveals the twelve tribes were becoming more like the Canaanites, which were given to sexual perversion: homosexuality, rape, adultery, murder, lies, abuse of women, abduction, absence of justice and the defense of the guilty. What sins did we miss? In truth these are sufficient to demonstrate the utter moral decline of the twelve tribes and one tribe that was worse than the others.
ellauri171.html on line 697: Daniel Block writes these words, “The Levite had preferred Gibeah over Jebus to avoid the dangers of Canaanism, only to discover that Canaan had invaded his own world.” Sadly, Canaanism is invading our world and some western countries appear to be far worse than the tribe of Benjamin. They do not even seek the Lord for direction. At least the other eleven tribes sought the Lord and killed tens of thousands more. Jehovah was appeased.
ellauri171.html on line 716: Jael was a foil for Deborah, Bible heroine, a Supreme Judge of Israel – not a judge who passes sentence on criminals, but a leader and adviser in times of trouble. She badgered the Israelite general into joining battle with the Canaanites, even though the enemy had more soldiers and better equipment. God sent a rainstorm that made the Canaanite chariots sitting ducks for the Israelite slingmen – and Deborah was hailed as a national heroine.
ellauri171.html on line 804: Ahabin dynastia omridit eli kuningas Omrin porukat oli jotain kananiittejä. Israel Finkelstein's The Bible Unearthed presents a very different picture of the Omrides than the circumcision handbook, making them responsible for the great empire, magnificent palaces, wealth, and peace in Israel and Judah that the Bible credits to the much earlier kings David and Solomon. According to Finkelstein, the reason for this discrepancy is the religious bias of the Biblical authors against the Omrides for their polytheism, and in particular their support for elements of the Canaanite religion.
ellauri171.html on line 808: 'Deity' is like god emeritus. A great number of deities in a four-tier hierarchy headed by El and Asherah were worshiped by the followers of the Canaanite religion; this is a detailed listing:
ellauri171.html on line 916: Canaanites believed that following physical death, the npš (usually translated as "soul") departed from the body to the land of Mot (Death). Bodies were buried with grave goods, and offerings of food and drink were made to the dead to ensure that they would not trouble the living. Dead relatives were venerated and sometimes asked for help. Seijakin huutaa aina Leaa avuxi.
ellauri171.html on line 944: None of the inscribed tablets found in 1929 in the Canaanite city of Ugarit (destroyed c. 1200 BC) has revealed a cosmology. Any idea of one is often reconstructed from the much later Phoenician text by Philo of Byblos (c. 64–141 AD), after much Greek and Roman influence in the region.
ellauri171.html on line 950: In Canaanite mythology there were twin mountains Targhizizi and Tharumagi which hold the firmament up above the earth-circling ocean, thereby bounding the earth. W. F. Albright, for example, says that El Shaddai is a derivation of a Semitic stem that appears in the Akkadian shadû ("mountain") and shaddā'û or shaddû'a ("mountain-dweller"), one of the names of Amurru. Philo of Byblos states that Atlas was one of the Elohim, which would clearly fit into the story of El Shaddai as "God of the Mountain(s)". Harriet Lutzky has presented evidence that Shaddai was an attribute of a Semitic goddess, linking the epithet with Hebrew šad "breast" as "the one of the Breast". The idea of two mountains being associated here as the breasts of the Earth, fits into the Canaanite mythology quite well. The ideas of pairs of mountains seem to be quite common in Canaanite mythology (similar to Horeb and Sinai in the Bible). The late period of this cosmology makes it difficult to tell what influences (Roman, Greek, or Hebrew) may have informed Philo's writings.
ellauri171.html on line 956: It is considered virtually impossible to reconstruct a clear picture of Canaanite religious practices. Although child sacrifice was known to surrounding peoples, there is no reference to it in ancient Phoenician or Classical texts. The biblical representation of Canaanite religion is always negative.
ellauri171.html on line 958: Canaanite religious practice had a high regard for the duty of children to care for their parents, with sons being held responsible for burying them, and arranging for the maintenance of their tombs.
ellauri171.html on line 960: Canaanite deities such as Baal were represented by figures which were placed in shrines, often on hilltops, or 'high places' surrounded by groves of trees, such as is condemned in the Hebrew Bible, in Hosea (v 13a) which would probably hold the Asherah pole, and standing stones or pillars.
ellauri171.html on line 962: The land of Canaan comprises the modern regions of Israel, Palestine, Lebanon, Jordan and Syria. At the time when Canaanite religion was practiced, Canaan was divided into various city states. Baal oli se sama Iisebelin bali jota Hannibalkin palveli, nehän oli molemmat foinikialaisia. Toiset pelkää eliä ja toiset balia. El tai bal, ylijohtaja tai herra, paljon väliä. Sano vaan hannixi balit jäi aidalle.
ellauri171.html on line 974: When Jezebel comes to Israel, she brings her own gods and goddesses—especially Baal and his consort Asherah (Canaanite Astarte, often translated in the Bible as “sacred post”)—with her.
ellauri184.html on line 213: Bethlehem (/ˈbɛθlɪhɛm/; Arabic: بيت لحم audio speaker iconBayt Laḥm, "House of Meat"; Hebrew: בֵּית לֶחֶם Bet Leḥem, Hebrew pronunciation: [bet ˈleχem], "House of Bread"; Ancient Greek: Βηθλεέμ Greek pronunciation: [bɛːtʰle.ém]; Latin: Bethleem; initially named after Canaanite fertility god Laḫmu) is a city in the central West Bank, Palestine, about 10 km (6.2 miles) south of Jerusalem. Its population is approximately 25,000, and it is the capital of the Bethlehem Governorate. The economy is primarily tourist-driven, peaking during the Christmas season, when Christians make pilgrimage to the Church of the Nativity. The important holy site of Rachel's Tomb is at the northern entrance of Bethlehem, though not freely accessible to the city's own inhabitants and in general Palestinians living in the occupied West Bank due to the Israeli West Bank barrier.
ellauri184.html on line 257: The Bible records that following the completion of the conquest of Canaan by the Israelite tribes, Joshua allocated the land among the twelve tribes. According to biblical scholar Kenneth Kitchen, this conquest should be dated slightly after 1200 BCE. Some modern scholars argue that the conquest of Joshua, as described in the Book of Joshua, never occurred. “Besides the rejection of the Albrightian conquest model, the general consensus among OT scholars is that the Book of Joshua has no value in the historical reconstruction. They see the book as an ideological retrojection from a later period — either as early as the reign of Josiah or as late as the Hasmonean period.” "It behooves us to ask, in spite of the fact that the overwhelming consensus of modern scholarship is that Joshua is a pious fiction composed by the deuteronomistic school, how does and how has the Jewish community dealt with these foundational narratives, saturated as they are with acts of violence against others?" ”Recent decades, for example, have seen a remarkable reevaluation of evidence concerning the conquest of the land of Canaan by Joshua. As more sites have been excavated, there has been a growing consensus that the main story of Joshua, that of a speedy and complete conquest (e.g. Josh. 11.23: 'Thus Joshua conquered the whole country, just as the LORD had promised Moses') is contradicted by the archaeological record, though there are indications of some destruction at the appropriate time. No oliko sitten koko esinahkakasa satua? Ketä enää uskoa? Usko siirtää vuoria, eikö sitten esinahkakukkuloita?
ellauri198.html on line 635: Most scholars agree that the ritual performed at the tophet was child sacrifice, and they connect it to similar episodes throughout the Bible and recorded in Phoenicia (whose inhabitants were referred to as Canaanites in the Bible) and Carthage by Hellenistic sources. There is disagreement about whether the sacrifices were offered to a god named "Moloch". Based on Phoenician and Carthaginian inscriptions, a growing number of scholars believe that the word moloch refers to the type of sacrifice rather than a deity. There is currently a dispute as to whether these sacrifices were dedicated to Yahweh rather than a foreign deity.
ellauri263.html on line 304: The Twelve Spies sent by Moses to observe the land of Canaan returned from their mission. Only two of the spies, Joshua and Caleb, brought a positive report, while the others spoke disparagingly about the land. The majority report caused the Children of Israel to cry, panic and despair of ever entering the "Promised Land". For this, they were punished by God that their generation would not enter the land. The midrash quotes God as saying about this event, "You cried before me pointlessly, I will fix for you [this day as a day of] crying for the generations", alluding to the future misfortunes which occurred on the same date.
xxx/ellauri114.html on line 335: Realizing they needed separate pasturelands because their herds would now be too large for them to remain together, Esau took his Canaanite wives and all he owned and moved some distance away into the hill country of Seir, east and south of the Dead Sea, just south of Moab and Israel. Later, the Lord told Moses He had given this land to Esau and his descendants. (Deut 2:5).
xxx/ellauri114.html on line 724: Ebyktistä etelään olis Kushin, Haamin 2. pojan porukat. Haamin 1. poika Kanaan, joka menetti perintöosansa vaarin kirouxesta, (Gen.ix. 25, seq.), ja on sen tautta aina viimeinen veljessarjassa (ch. x. 6, &c.), näyttää silti saaneen seniorioikeuxia kun Haamin pojat lähti porukalla länteen Shinarin tasangoilta (Gen. xi.), kert antoi nimensä ekalle seudulle minne mamut saapuivat. Kushin, 2. pojan jälkeläiset ottivat seuraavan suolaisemman lotin länteen Siinailta. Niilinlaaxon herkut lankes 3. pojalle Mizraimille; ja kuopuxen Phutin kohtaloxi tuli painua huizin Saharaan. Nehashkush, ne haisevat kuselle, oli Wettenhovi-Aspan suomennos Kushin pojille. The sons of Ham: Cush, Mizraim, Put, and Canaan. 7The sons of Cush: Seba, Havilah, Sabtah, Raamah, and Sabteca. And the sons of Raamah: Sheba and Dedan.… (Gen ix:6, x:6) Sheban kuningatar toi Salomolle upeita lahjoja, joiden joukossa oli Viiru-kissan rakastamia ruokapurkkeja.
xxx/ellauri114.html on line 730: One explanation is that it has an original meaning of "lowlands", from a Semitic root knʿ "to be low, humble, depressed", in contrast with Aram, "highlands". An alternative suggestion derives the term from Hurrian Kinahhu, purportedly referring to the colour purple, so that Canaan and Phoenicia would be synonyms ("Land of Purple"), but it is just as common to assume that Kinahhu was simply the Hurrian rendition of the Semitic knʿn.
xxx/ellauri114.html on line 732: According to the Table of Nations in Genesis 10 (verses 15-19), Canaan was the ancestor of the tribes who originally occupied the ancient Land of Canaan: all the territory from Sidon or Hamath in the north to Gaza in the southwest and Lasha in the southeast. This territory, known as the Levant, is roughly the areas of modern-day Israel, Palestine, Lebanon, western Jordan, and western Syria. Canaan's firstborn son was Sidon, who shares his name with the Phoenician city of Sidon in present-day Lebanon. His second son was Heth. Canaan's descendants, according to the Hebrew Bible, include:
xxx/ellauri114.html on line 764: According to Genesis 9:20–27, Noah became drunk then cursed his grandson Canaan, for the transgression of Canaan's father, Ham. This is the Curse of Canaan, to which the misnomer "Curse of Ham" has been attached since Classical antiquity.
xxx/ellauri114.html on line 766: The curse of Ham (actually placed upon Ham's son Canaan) occurs in the Book of Genesis, imposed by the patriarch Noah. It occurs in the context of Noah's drunkenness and is provoked by a shameful act perpetrated by Noah's son Ham, who "saw the nakedness of his father". The exact nature of Ham's transgression and the reason Noah cursed Canaan when Ham had sinned have been debated for over 2,000 years.
xxx/ellauri114.html on line 768: The story's original purpose may have been to justify the subjection of the Canaanite people to the Israelites, but in later centuries, the narrative was interpreted by some Christians, Muslims and Jews as an explanation for black skin, as well as a justification for slavery. Similarly, the Latter Day Saint movement used the curse of Ham to prevent the ordination of black men to its priesthood.
xxx/ellauri114.html on line 772: Some modern scholars view the curse of Canaan in Genesis 9:20-27 as an early Hebrew rationalization for Israel's conquest of Canaan. When Noah cursed Canaan in Genesis 9:25, he used the expression "Cursed be Canaan; A servant of servants He shall be to his brethren."NKJV The expression "servant of servants", otherwise translated "slave of slaves",NIV emphasizes the extreme degree of servitude that Canaan will experience in relation to his "brothers".
xxx/ellauri114.html on line 774: In the subsequent passage, "of Shem... may Canaan be his servant,"[9:26] the narrator is foreshadowing Israel's conquest of the promised land. Biblical scholar Philip R. Davies explains that the author of this narrative used Noah to curse Canaan, in order to provide justification for the later Israelites driving out and enslaving the Canaanites.
xxx/ellauri123.html on line 712: The Hebrew אשה זונה (ishah zonah), used to describe Rahab in Joshua 2:1, literally means "a prostitute woman". In rabbinic texts, however, she is explained as being an "innkeeper," based on the Aramaic Targum: פונדקאית. HAHA LOL. Rahab´s name is presumably the shortened form of a sentence name rāḥāb-N, "the god N has opened/widened (the womb?)". May the lord open. The Hebrew zōnâ may refer to secular or cultic prostitution, and the latter is widely believed to have been an invariable element of Canaanite religious practice, although recent scholarship has disputed this. However, there was a separate word, qědēšâ, that could be used to designate prostitutes of the cultic variety.
xxx/ellauri166.html on line 318: It is probable that after the entrance into Canaan this glory-cloud settled in the tabernacle upon the ark of the covenant in the most holy place. We have, however, no special reference to it till the consecration of the temple by Solomon, when it filled the whole house with its glory, so that the priests could not stand to minister ( 1 Kings 8:10-13 ; 2 Chr. 1 Kings 5:13 1 Kings 5:14 ; 7:1-3 ). Probably it remained in the first temple in the holy of holies as the symbol of Jehovah's presence so long as that temple stood. It afterwards disappeared. (See CLOUD .)
xxx/ellauri292.html on line 47: In Rahab, Woman of Jericho, readers discover a Rahab who is a descendent of the tribe of Ephraim, one of the ten lost tribes of Israel. Her clan left Egypt and settled in Canaan before the Hebrews were enslaved. Although they did not wander in the desert with Moses for forty years, nor did they hear the laws that the Lord gave to His people, they still worshipped the one true God, though without the fringes.
xxx/ellauri292.html on line 49: Rahab marries Radames, a young Egyptian officer, who is to become the new governor of Jericho. They live in the Egyptian embassy set in the city wall. When the Israelites approach Canaan with their army, pharaoh sends word that he is withdrawing his troops. Radames fabricates a story to tell Jericho’s king, but the babylonian lawmaker Hammurabi doesn’t believe it…and he has his eye on the beautiful Rahab.
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