1.
Hebrew language
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Hebrew is a language native to Israel, spoken by over 9 million people worldwide, of whom over 5 million are in Israel. Historically, it is regarded as the language of the Israelites and their ancestors, the earliest examples of written Paleo-Hebrew date from the 10th century BCE. Hebrew belongs to the West Semitic branch of the Afroasiatic language family, Hebrew is the only living Canaanite language left, and the only truly successful example of a revived dead language. Hebrew had ceased to be a spoken language somewhere between 200 and 400 CE, declining since the aftermath of the Bar Kokhba revolt. Aramaic and to a lesser extent Greek were already in use as international languages, especially among elites and it survived into the medieval period as the language of Jewish liturgy, rabbinic literature, intra-Jewish commerce, and poetry. Then, in the 19th century, it was revived as a spoken and literary language, and, according to Ethnologue, had become, as of 1998, the language of 5 million people worldwide. After Israel, the United States has the second largest Hebrew-speaking population, with 220,000 fluent speakers, Modern Hebrew is one of the two official languages of the State of Israel, while premodern Hebrew is used for prayer or study in Jewish communities around the world today. Ancient Hebrew is also the tongue of the Samaritans, while modern Hebrew or Arabic is their vernacular. For this reason, Hebrew has been referred to by Jews as Leshon Hakodesh, the modern word Hebrew is derived from the word Ivri, one of several names for the Israelite people. It is traditionally understood to be a based on the name of Abrahams ancestor, Eber. This name is based upon the root ʕ-b-r meaning to cross over. Interpretations of the term ʕibrim link it to this verb, cross over, in the Bible, the Hebrew language is called Yәhudit because Judah was the surviving kingdom at the time of the quotation. In Isaiah 19,18 it is called the Language of Canaan, Hebrew belongs to the Canaanite group of languages. In turn, the Canaanite languages are a branch of the Northwest Semitic family of languages, according to Avraham ben-Yosef, Hebrew flourished as a spoken language in the Kingdoms of Israel and Judah during about 1200 to 586 BCE. Scholars debate the degree to which Hebrew was a vernacular in ancient times following the Babylonian exile. In July 2008 Israeli archaeologist Yossi Garfinkel discovered a ceramic shard at Khirbet Qeiyafa which he claimed may be the earliest Hebrew writing yet discovered, dating around 3000 years ago. The Gezer calendar also dates back to the 10th century BCE at the beginning of the Monarchic Period, classified as Archaic Biblical Hebrew, the calendar presents a list of seasons and related agricultural activities. The Gezer calendar is written in an old Semitic script, akin to the Phoenician one that through the Greeks, the Gezer calendar is written without any vowels, and it does not use consonants to imply vowels even in the places where later Hebrew spelling requires it
2.
Hebrew Bible
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They are composed mainly in Biblical Hebrew, with some passages in Biblical Aramaic. The term does not comment upon the naming, numbering or ordering of books, the term Hebrew Bible is an attempt to provide specificity with respect to contents but avoid allusion to any particular interpretative tradition or theological school of thought. Hebrew Bible refers to the Jewish biblical canon, in its Latin form, Biblia Hebraica, it traditionally serves as a title for printed editions of the Masoretic Text. Many biblical studies scholars advocate use of the term Hebrew Bible as a substitute to terms with religious connotations. Hebrew Bible Old Testament without prescribing the use of either, however, he accepts that there is no reason why non-Christians should feel obliged to refer to these books as the Old Testament, apart from custom of use. Modern Christian formulations of this tension include Supersessionism, Covenant Theology, New Covenant Theology, Dispensationalism, in terms of canon, Christian usage of Old Testament does not refer to a universally agreed upon set of books but, rather, varies depending on denomination. The Hebrew Bible includes small portions in Aramaic, written and printed in Aramaic square-script, the books that constitute the Hebrew Bible developed over roughly a millennium. The oldest texts seem to come from the 11th or 10th centuries BCE and they are edited works, being collections of various sources intricately and carefully woven together. Since the 19th century, most biblical scholars have agreed that the Pentateuch consists of four sources which have been woven together and these four sources are J, D, E and P sources. They were combined to form the Pentateuch sometime in the 6th century BCE and this theory is now known as the documentary hypothesis, and has been the dominant theory for the past two hundred years. The Deuteronomist credited with the Pentateuchs book of Deuteronomy is also said to be the source of the books of Joshua, Judges, Samuel, several editions, all titled Biblia Hebraica, have been produced by various German publishers since 1906. Between 1906 and 1955, Rudolf Kittel published nine editions of it,1966, the Deutsche Bibelgesellschaft published the renamed Biblia Hebraica Stuttgartensia in six editions until 1997. Since 2004 the Deutsche Bibelgesellschaft has published the Biblia Hebraica Quinta, other projects include, Hebrew University Bible Project Hebrew Bible, A Critical Edition Biblical canon Books of the Bible Non-canonical books referenced in the Bible Torah Brueggemann, Walter. An introduction to the Old Testament, the canon and Christian imagination, the People of Ancient Israel, an introduction to Old Testament Literature, History, and Thought, Harper and Row,1974. Sinai and Zion, An Entry into the Jewish Bible, archived from the original on 14 March 2012. The Ancient Near East, Volume I, Princeton, New Jersey, Princeton University Press. An abridgement of Ancient Near Eastern Texts Relating to the Old Testament Noth, how the Bible Became a Book. The Old Testament, A Literary History, hebrew-English Tanakh, the Jewish Bible Complete, fully vocalized, contilated, Masoretic text of the Hebrew Bible, together with the classic English translation by the Jewish Publication Society
3.
Ahimelech
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Ahimelech, the son of Ahitub and father of Abiathar, but described as the son of Abiathar in 2 Sam. 8,17 and in four places in 1 Chronicles and he descended from Aarons son Ithamar and the high priest Eli. In 1 Chr.18,16 his name is Abimelech according to the Masoretic Text and he was the twelfth High Priest, and officiated at Nob, where he was visited by David when David fled from Saul. He was summoned into Sauls presence, and accused of disloyalty for assisting David, then the king commanded that he, with the other priests who stood beside him,86 in all, should be slain with his family. This sentence was carried into execution by Doeg in the most cruel manner, possibly Abiathar had a son also called Ahimelech, or the two names, as some think, may have been accidentally transposed in 2 Sam. This article incorporates text from a now in the public domain, Easton
4.
High Priest of Israel
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High Priest was the title of the chief religious official of Judaism from the early post-Exilic times until the destruction of the Jewish Temple in Jerusalem in 70 CE. This tradition came to an end in the 2nd century BCE during the rule of the Hasmoneans, when the position was occupied by other priestly families. Aaron, though he is but rarely called the great priest, being simply designated as ha-kohen, was the first incumbent of the office. The succession was to be one of his sons, and was to remain in his own family. If he had no son, the office devolved upon the next of age. In the time of Eli, however, the passed to the collateral branch of Ithamar. But King Solomon is reported to have deposed the High Priest Abiathar, and to have appointed Zadok, a descendant of Eleazar, in his stead. After the Exile, the succession seems to have been, at first, in a line from father to son. Antiochus IV Epiphanes for instance, deposed Onias III in favor of Jason, Herod the Great nominated no less than six high priests, Archelaus, two. The Roman legate Quirinius and his successors exercised the right of appointment, as did Agrippa I, Herod of Chalcis, even the people occasionally elected candidates to the office. The age of eligibility for the office is not fixed in the Law, aristobulus, however, was only seventeen when appointed by Herod, but the son of Onias III was too young to succeed his father. The age a Levite entered the priesthood was 30 years of age, legitimacy of birth was essential, hence the care in the keeping of the genealogical records and the distrust of one whose mother had been captured in war. The high priest had to abstain from ritual defilement and he may marry only an Israelite virgin. In Ezekiel 44,22 this restriction is extended to all kohanim, according to Josephus, birth on foreign soil was not a disqualification, but the disqualifications of Leviticus 21,17 et seq. applied to the high priest as well as to other priests. The Torah provides for specific vestments to be worn by the priests when they are ministering in the Tabernacle, And you shall make holy garments for Aaron your brother, for dignity and these garments are described in detail in Exodus 28, Exodus 39 and Leviticus 8. The high priest wore eight holy garments, of these, four were of the same type worn by all priests, and four were unique to the Kohen Gadol. That of the High Priest was embroidered, those of the priests were plain, Priestly sash, that of the High Priest was of fine linen with embroidered work in blue and purple and scarlet, those worn by the priests were of white, twined linen. It was fastened to the Ephod On the front of the turban was a golden plate inscribed with the words, the High Priest, like all priests, would minister barefoot when he was serving in the Temple
5.
Eli (biblical figure)
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Eli was, according to the Books of Samuel, a High Priest of Shiloh. Hannah is the wife of Elkanah, Elkanah also has another wife who bore him children. Peninnah, at every chance, teases and criticises Hannah about her barrenness to the point of Hannahs deep despair and her husband sees her distress and tries to uncover her deep despair with these questions. Am I not more to you than ten sons, the story indicates that Hannah gave no answer to the questions and rose and presented herself before God weeping bitterly in the temple. When she is found in the temple by the priest she is praying silently, a priest called Eli witnesses this odd posture and concludes she is drunk. In her despair she prays to God for a child and if her prayer is granted she will give the son back to God, after Hannahs explanation of her sobriety, Eli blesses her with peace and a guarantee that God of Israel will grant her request. She went home, ate and drank with her husband, and was filled with hope, subsequently, Hannah becomes pregnant, her child is named Samuel. The time had come to offer the sacrifice at the temple. She promises to go with him to the temple when Samuel is weaned and planned to leave him with Eli to be trained as a Nazirite, the book of Samuel records Hannahs prayer to God. She rejoices and exalts the Holy One there is no father like God, therefore and this story of Hannah intertwines itself with the culture of the nation of Israel. Eli is aware of their behavior but he rebukes them too lightly and is unable to stop them, the curse alludes to a previous promise from God of Elis lineage continuing eternally. While this continuation is not revoked, a curse is placed on all of Elis male descendants forever, as a sign of the accuracy of this future, Eli is told by the man of God that his sons will die on the same day. Eli goes on to train Samuel, when Samuel hears God speaking to him, he at first thinks it is Eli, Eli, who doesnt hear God calling Samuel, eventually realizes the truth, and instructs Samuel on how to respond. Samuel is told that Gods threat will be carried out on Eli and his family, and that there is nothing that can be done to prevent it. Eli asks Samuel what he had told, insisting that he be told the whole truth. Eli, who was blind, was unaware of the event until he asked about all the commotion. Eli, sitting in a chair, was told what had happened by a soldier who had fled the battle and his daughter-in-law, the wife of Phinehas, was pregnant and near the time of delivery. When she heard the news that the Ark of God had been captured and that her father-in-law and husband were dead, she went into labour and gave birth, as she was dying, the women attending her said, Dont despair, you have given birth to a son
6.
Ephod
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An ephod was an artifact and an object to be revered in ancient Israelite culture, and was closely connected with oracular practices and priestly ritual. In the book of Exodus and in Leviticus one is described as being created for the Jewish High Priest to wear as part of his official vestments, in the Book of Judges, Gideon and Micah each cast one from a metal, and Gideons was revered. In the Bible, in the contexts where it is worn, the ephod is usually described as being linen, the book of 1 Chronicles states that David was clothed with a robe of fine linen, as were all the Levites who bore the ark. David also wore an ephod of linen, and David was wearing a linen ephod, therefore, some textual scholars regard its presence in the Masoretic text as a later editorial gloss. A passage in the Book of Exodus describes the Ephod as a garment worn by the high priest. Some people attempt to assign meaning to the details of the Ephod, however, the biblical text states the Urim and Thummim were placed in the breastplate, not the ephod. According to the Talmud, the wearing of the ephod atoned for the sin of idolatry on the part of the Children of Israel, tetzaveh Michnasayim Ketonet Avnet Mitznefet Meil priestly breastplate Tzitz Ephod Recreation of the Ephod Catholic Encyclopedia – Ephod Verses where Ephod occurs
7.
Absalom
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Absalom or Avshalom according to the Hebrew Bible was the third son of David, King of Israel with Maachah, daughter of Talmai, King of Geshur. 2 Samuel 14,25 describes him as the most handsome man in the kingdom, Absalom eventually rebelled against his father and was killed during the Battle of Ephraim Wood. Absalom, Davids third son, by Maacah, was born in Hebron, and moved at an early age along with the transfer of the capital to Jerusalem and he was a great favorite of his father and of the people. His charming manners, personal beauty, and insinuating ways, together with his love of pomp and royal pretensions and he lived in great style, drove in a magnificent chariot and had fifty men run before him. Little is known of Absaloms family life, but it is said that he had three sons and one daughter, whose name was also Tamar, from the language of 2 Samuel 18,18, it is inferred that his sons died at an early age. 2 Chronicles 11,20, says Absalom has another daughter, named Maacah, Absaloms sister Tamar was raped by Amnon, who was their half-brother. Amnon was also Davids eldest son, after the rape, Absalom waited two years, and then avenged Tamar by sending his servants to murder a drunken Amnon at a feast, to which Absalom had invited all the kings sons. After this murder Absalom fled to Talmai, who was the king of Geshur and it was not until three years later that Absalom was fully reinstated in his fathers favour and finally returned to Jerusalem. “If only I were the judge of the land, then all who had a suit or cause might come to me, and I would give them justice. ”He made gestures of humility by kissing those who bowed before him instead of accepting supplication. He stole the hearts of the people of Israel, after four years he declared himself king, raised a revolt at Hebron, the former capital, and slept with his fathers concubines. All Israel and Judah flocked to him, and David, attended only by the Cherethites and Pelethites and his former bodyguard, the priests Zadok and Abiathar remained in Jerusalem, and their sons Jonathan and Ahimaaz served as Davids spies. Absalom reached the capital and consulted with the renowned Ahithophel, David took refuge from Absaloms forces beyond the Jordan River. However, he took the precaution of instructing a servant, Hushai, Hushai convinced Absalom to ignore Ahithophels advice to attack his father while he was on the run, and instead to prepare his forces for a major attack. This gave David critical time to prepare his own troops for the coming battle, a fateful battle was fought in the Wood of Ephraim and Absaloms army was completely routed. Absaloms head was caught in the boughs of an oak tree as the mule he was riding ran beneath it and he was discovered there still alive by one of Davids men, who reported this to Joab, the king’s commander. Joab, accustomed to avenging himself, took this opportunity to even the score with Absalom, Absalom once had Joabs field set on fire and then made Amasa Captain of the Host instead of Joab. Killing Absalom was against David’s command, Beware that none touch the young man Absalom, Joab killed Absalom with three darts through the heart. When David heard that Absalom was killed although not how he was killed, O my son Absalom, my son, my son Absalom
One or more of the preceding sentences incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Abiathar". Encyclopædia Britannica. 1 (11th ed.). Cambridge University Press. p. 62.
One or more of the preceding sentences incorporates text from a publication now in the