Serayah Ranee McNeill is an American actress and singer, best known for her role as singer Tiana Brown on the television show Empire. Serayah Ranee McNeill was born in California, she graduated from Taft High School in Woodland Hills, where she played for the girls' varsity basketball team, in 2013. The character of Tiana on Empire marks her first major acting role. In a 2015 interview with Black Enterprise, Serayah stated of her role, "One thing I always say about this show is it's a lot of drama, but it's family drama so people relate; every family has some type of drama, I think that it touches on a lot of the entertainment business and the music business. Some exaggerated parts, but it does touch on some of the things that happen." She was added to the series regular cast on August 26, 2015. In 2015, Serayah appeared in singer Taylor Swift's video for the song "Bad Blood" as the character Dilemma. On July 18, 2015, Swift performed a rendition of her song "Style" alongside McNeill on the Chicago stop of her The 1989 World Tour.
She performed at Marshall Academy of the Arts in Long Beach in March 2015. In 2016, she was featured in the RedOne song "Don't You Need Somebody", that features Enrique Iglesias, R. City and Shaggy. In 2018, she released her debut EP Addicted. In 2019, she played a main role in the music video for "Undecided" by Chris Brown. EPsAddicted Official website Serayah on IMDb
Nehemiah is the central figure of the Book of Nehemiah, which describes his work in rebuilding Jerusalem during the Second Temple period. He was governor of Persian Judea under Artaxerxes I of Persia; the name is pronounced or in English. It is in Hebrew נְחֶמְיָה, Nehemya, "Yahweh comforts". According to most scholars, Nehemiah was a real historical figure and the Nehemiah Memoir, a name given by scholars to certain portions of the book written in the first person, is reliable. In the 20th year of Artaxerxes, king of Persia, Nehemiah was cup-bearer to the king. Learning that the remnant of Jews in Judah were in distress and that the walls of Jerusalem were broken down, he asked the king for permission to return and rebuild the city. Artaxerxes sent him to Judah as governor of the province with a mission to rebuild, letters explaining his support for the venture, provision for timber from the king's forest. Once there, Nehemiah defied the opposition of Judah's enemies on all sides—Samaritans, Ammonites and Philistines—and rebuilt the walls within 52 days, from the Sheep Gate in the North, the Hananeel Tower at the North West corner, the Fish Gate in the West, the Furnaces Tower at the Temple Mount's South West corner, the Dung Gate in the South, the East Gate and the gate beneath the Golden Gate in the East.
Appearing in the Queen's presence may indicate his being a eunuch, in the Septuagint, the Greek translation of the Hebrew Bible, he is described as such: eunochos, rather than oinochoos. If so the attempt by his enemy Shemaiah to trick him into entering the Temple is aimed at making him break Jewish law, rather than hide from assassins, he took measures to repopulate the city and purify the Jewish community, enforcing the cancellation of debt, assisting Ezra to promulgate the law of Moses, enforcing the divorce of Jewish men from their non-Jewish wives. After 12 years as governor, during which he ruled with justice and righteousness, he returned to the king in Susa. After some time in Susa he returned to Jerusalem, only to find that the people had fallen back into their evil ways. Non-Jews were permitted to conduct business inside Jerusalem on the Sabbath and to keep rooms in the Temple. Angered, he purified the Temple and the priests and Levites and enforced the observance of the law of Moses.
Nehemiah is identified in one aggadah with Zerubbabel, the latter name being considered an epithet of Nehemiah and as indicating that he was born at Babylon. However, rabbi Isaiah di Trani, in his commentary to the book of Nehemiah, writes as factual that Nehemiah was a Kohen. With Ezra, Nehemiah marks the spring-time in the national history of Judaism. A certain mishnah is declared by the Rabbis to have originated in the school of Nehemiah. Still, Nehemiah is blamed by the Rabbis for his boastful expression, "Think upon me, my God, for good", for his disparagement of his predecessors, among whom was Daniel; the Rabbis think that these two faults were the reason that this book is not mentioned under its own name, but forms part of the Book of Ezra. According to Baba Bathra 15a Nehemiah completed the Book of Chronicles, written by Ezra. Samuel Taylor Coleridge commented on the dearth of any classical paintings featuring Nehemiah. Governors of Yehud Medinata Sanballat the Horonite Tobiah This article incorporates text from a publication now in the public domain: Easton, Matthew George.
"Nehemiah". Easton's Bible Dictionary. T. Nelson and Sons. Barr, James.'History of Israel' in History and Ideology in the Old Testament, 87 Holman Bible Dictionary, Persia Lester Grabbe. Ezra, in Eerdmans Commentary on the Bible p. 320-1 Pakkala, Juha. "Ezra the scribe: the development of Ezra 7-10 and Nehemiah 8" pp. 225–7 Schulte, Lucas L. My Shepherd, though You Do not Know Me: The Persian Royal Propaganda Model in the Nehemiah Memoir, 197-204. Williamson, H. G. M. Ezra and Nehemiah, 17 Wright, Jacob. "Rebuilding identity: the Nehemiah-memoir and its earliest readers" p. 340 Jewish Encyclopedia: Nehemiah The Wall that Nehemiah Built Biblical Archaeology Review Israel Finkelstein Jerusalem in the Persian Period and the Wall of Nehemiah Israel Finkelstein. Archaeology and the List of Returnees in the Books of Ezra and Nehemiah
Joshua the High Priest
Joshua or Yeshua the High Priest was, according to the Bible, the first person chosen to be the High Priest for the reconstruction of the Jewish Temple after the return of the Jews from the Babylonian Captivity. While the name Yeshua is used in Ezra–Nehemiah for the High Priest, he is called Joshua son of Yehozadak in the books of Haggai and Zechariah. Yeshua son of Jozadak served. 515–490 BCE in the common List of High Priests of Israel. This dating is based on the period of service age 25–50 not age 30–50; the biblical text credits Joshua among the leaders that inspired a momentum towards the reconstruction of the temple, in Ezra 5:2. 10:18 some of his sons and nephews are found guilty of intermarriage. Facts concerning the part of Joshua's life are in part dependent upon whether Joshua was still alive at the time of his appearance in a vision by Zechariah. If the vision relates to Nehemiah's cleansing of the temple in Nehemiah 13:28 the engagement of Joshua's great-great-grandson to the daughter of Sanballat the Horonite would place Joshua in his late 90s if he were still alive.
In the Book of Zechariah 3:6–10, Zechariah the prophet experiences a vision given to him by an angel of the Lord in which the restoration and cleansing of Joshua's priestly duties are affirmed. Included in the visions were requirements in which Joshua was expected to uphold; these included: walk in the ways of God, keeping the requirements, ruling God's house, take charge of my courts. The vision functioned to purify Joshua and to sanctify him for the preparations of his priestly duties. Alternatively, if Joshua had in fact died before the events of Nehemiah 13 it is possible that the vision intended to depict a heavenly throneroom scene of Satan and the angel disputing over the soul of Joshua, the intended target of the allegory is the serving high priest, his grandson, Eliashib. In 1825, the traditional tomb of Joshua was reported to have been found at "one hour's distance from Baghdad." Related Bible parts: Haggai 1, Haggai 2, Zechariah 3 Unique Pictures Of Joshua the High Priest In Iraq By Kobi Arami Pictures Of Joshua The High Priest Shrine Courtyard,Hakham Abdallah Somekh And Rabbai Yaacov Bar Yosef The Doctor Were Buried In The Courtyard.
By Kobi Arami
Book of Mormon
The Book of Mormon is a sacred text of the Latter Day Saint movement, which adherents believe contains writings of ancient prophets who lived on the American continent from 2200 BC to AD 421. It was first published in March 1830 by Joseph Smith as The Book of Mormon: An Account Written by the Hand of Mormon upon Plates Taken from the Plates of Nephi. According to Smith's account and the book's narrative, the Book of Mormon was written in otherwise unknown characters referred to as "reformed Egyptian" engraved on golden plates. Smith said that the last prophet to contribute to the book, a man named Moroni, buried it in the Hill Cumorah in present-day Manchester, New York before his death, returned to Earth in 1827 as an angel, revealing the location of the plates to Smith, instructing him to translate the plates into English for use in the restoration of Christ's true church in the latter days. Critics claim that it was authored by Smith, drawing on material and ideas from contemporary 19th-century works rather than translating an ancient record.
The Book of Mormon has a number of original and distinctive doctrinal discussions on subjects such as the fall of Adam and Eve, the nature of the Christian atonement, redemption from physical and spiritual death, the organization of the latter-day church. The pivotal event of the book is an appearance of Jesus Christ in the Americas shortly after his resurrection; the Book of Mormon is the earliest of the unique writings of the Latter-day Saint movement, the denominations of which regard the text as scripture, secondarily as a historical record of God's dealings with the ancient inhabitants of the Americas. The archaeological and scientific communities do not accept the Book of Mormon as an ancient record of actual historical events; the Book of Mormon is divided into smaller books, titled after the individuals named as primary authors and, in most versions, divided into chapters and verses. It is written in English similar to the Early Modern English linguistic style of the King James Version of the Bible, has since been or translated into 111 languages.
As of 2011, more than 150 million copies of the Book of Mormon had been published. According to Joseph Smith, he was seventeen years of age when an angel of God named Moroni appeared to him and said that a collection of ancient writings was buried in a nearby hill in present-day Wayne County, New York, engraved on golden plates by ancient prophets; the writings were said to describe a people whom God had led from Jerusalem to the Western hemisphere 600 years before Jesus' birth. According to the narrative, Moroni was the last prophet among these people and had buried the record, which God had promised to bring forth in the latter days. Smith stated that this vision occurred on the evening of September 21, 1823 and that on the following day, via divine guidance, he located the burial location of the plates on this hill. Smith's description of these events recounts that he was allowed to take the plates on September 22, 1827 four years from that date, was directed to translate them into English.
Accounts vary of the way. Smith himself implied that he read the plates directly using spectacles prepared for the purpose of translating. Other accounts variously state. Both the special spectacles and the seer stone were at times referred to as the "Urim and Thummim". During the translating process itself, Smith sometimes separated himself from his scribe with a blanket between them. Additionally, the plates were not always present during the translating process, when present, they were always covered up. Smith's first published description of the plates said that the plates "had the appearance of gold", they were described by Martin Harris, one of Smith's early scribes, as "fastened together in the shape of a book by wires." Smith called the engraved writing on the plates "reformed Egyptian". A portion of the text on the plates was "sealed" according to his account, so its content was not included in the Book of Mormon. In addition to Smith's account regarding the plates, eleven others stated that they saw the golden plates and, in some cases, handled them.
Their written testimonies are known as the Testimony of Three Witnesses and the Testimony of Eight Witnesses. These statements have been published in most editions of the Book of Mormon. Smith enlisted his neighbor Martin Harris as a scribe during his initial work on the text. In 1828, prompted by his wife Lucy Harris requested that Smith lend him the current pages, translated. Smith reluctantly acceded to Harris's requests. Lucy Harris is thought to have stolen the first 116 pages. After the loss, Smith recorded that he had lost the ability to translate, that Moroni had taken back the plates to be returned only after Smith repented. Smith stated that God allowed him to resume translation, but directed that he begin translating another part of the plates. In 1829, work resumed on the Book of Mormon, with the assistance of Oliver Cowdery, was completed in a short period. Smith said that he returned the plates to Moroni upon the publication of the book; the Book of Mormon went on sale at the bookstore of E. B.
Grandin in Palmyra, New York on March 26, 1830. Today, the building in which the Book of
Judaism is the religion of the Jewish people. It is an ancient, Abrahamic religion with the Torah as its foundational text, it encompasses the religion and culture of the Jewish people. Judaism is considered by religious Jews to be the expression of the covenant that God established with the Children of Israel. Judaism encompasses a wide body of texts, theological positions, forms of organization; the Torah is part of the larger text known as the Tanakh or the Hebrew Bible, supplemental oral tradition represented by texts such as the Midrash and the Talmud. With between 14.5 and 17.4 million adherents worldwide, Judaism is the tenth largest religion in the world. Within Judaism there are a variety of movements, most of which emerged from Rabbinic Judaism, which holds that God revealed his laws and commandments to Moses on Mount Sinai in the form of both the Written and Oral Torah; this assertion was challenged by various groups such as the Sadducees and Hellenistic Judaism during the Second Temple period.
Modern branches of Judaism such as Humanistic Judaism may be nontheistic. Today, the largest Jewish religious movements are Orthodox Judaism, Conservative Judaism, Reform Judaism. Major sources of difference between these groups are their approaches to Jewish law, the authority of the Rabbinic tradition, the significance of the State of Israel. Orthodox Judaism maintains that the Torah and Jewish law are divine in origin and unalterable, that they should be followed. Conservative and Reform Judaism are more liberal, with Conservative Judaism promoting a more traditionalist interpretation of Judaism's requirements than Reform Judaism. A typical Reform position is that Jewish law should be viewed as a set of general guidelines rather than as a set of restrictions and obligations whose observance is required of all Jews. Special courts enforced Jewish law. Authority on theological and legal matters is not vested in any one person or organization, but in the sacred texts and the rabbis and scholars who interpret them.
The history of Judaism spans more than 3,000 years. Judaism has its roots as an organized religion in the Middle East during the Bronze Age. Judaism is considered one of the oldest monotheistic religions; the Hebrews and Israelites were referred to as "Jews" in books of the Tanakh such as the Book of Esther, with the term Jews replacing the title "Children of Israel". Judaism's texts and values influenced Abrahamic religions, including Christianity and the Baha'i Faith. Many aspects of Judaism have directly or indirectly influenced secular Western ethics and civil law. Hebraism was just as important a factor in the ancient era development of Western civilization as Hellenism, Judaism, as the background of Christianity, has shaped Western ideals and morality since Early Christianity. Jews are an ethnoreligious group including those born Jewish, in addition to converts to Judaism. In 2015, the world Jewish population was estimated at about 14.3 million, or 0.2% of the total world population. About 43% of all Jews reside in Israel and another 43% reside in the United States and Canada, with most of the remainder living in Europe, other minority groups spread throughout Latin America, Asia and Australia.
Unlike other ancient Near Eastern gods, the Hebrew God is portrayed as solitary. Judaism thus begins with ethical monotheism: the belief that God is one and is concerned with the actions of mankind. According to the Tanakh, God promised Abraham to make of his offspring a great nation. Many generations he commanded the nation of Israel to love and worship only one God, he commanded the Jewish people to love one another. These commandments are but two of a large corpus of commandments and laws that constitute this covenant, the substance of Judaism. Thus, although there is an esoteric tradition in Judaism, Rabbinic scholar Max Kadushin has characterized normative Judaism as "normal mysticism", because it involves everyday personal experiences of God through ways or modes that are common to all Jews; this is played out through the observance of the Halakha and given verbal expression in the Birkat Ha-Mizvot, the short blessings that are spoken every time a positive commandment is to be fulfilled.
The ordinary, everyday things and occurrences we have, constitute occasions for the experience of God. Such things as one's daily sustenance, the day itself, are felt as manifestations of God's loving-kindness, calling for the Berakhot. Kedushah, nothing else than the imitation of God, is concerned with daily conduct, with being gracious and merciful, with keeping oneself from defilement by idolatry and the shedding of blood; the Birkat Ha-Mitzwot evokes the consciousness of holiness at a rabbinic rite, but the objects employed in the majority of these rites are non-holy and of general character, while the several holy objects are non-theurgic. And not only do ordinary things and occurrences bring with them the experience of God. Everything that happens to a man evokes that exp
Books of Kings
The two Books of Kings a single book, are the eleventh and twelfth books of the Hebrew Bible or Old Testament. They conclude the Deuteronomistic history, a history of Israel comprising the books of Joshua and Judges and the two Books of Samuel, which biblical commentators believe was written to provide a theological explanation for the destruction of the Kingdom of Judah by Babylon in c. 586 BCE and a foundation for a return from exile. The two books of Kings present a history of ancient Israel and Judah from the death of King David to the release of Jehoiachin from imprisonment in Babylon, a period of some 400 years. Scholars tend to treat the books as made up of a first edition from the late 7th century BCE and a second and final edition from the mid 6th century BCE; the Jerusalem Bible divides the two books of Kings into eight sections: 1 Kings 1:1–2:46 = The Davidic Succession 1 Kings 3:1–11:43 = Solomon in all his glory 1 Kings 12:1–13:34 = The political and religious schism 1 Kings 14:1–16:34 = The two kingdoms until Elijah 1 Kings 17:1 – 2 Kings 1:18 = The Elijah cycle 2 Kings 2:1–13:25 = The Elisha cycle 2 Kings 14:1–17:41 = The two kingdoms to the fall of Samaria 2 Kings 18:1–25:30 = The last years of the kingdom of JudahIn David's old age, Adonijah proclaims himself his successor but Solomon's supporters arrange for David to proclaim Solomon as his successor, so he comes to the throne after David's death.
At the beginning of his reign he assumes God's promises to David and brings splendour to Israel and peace and prosperity to his people. The centrepiece of Solomon's reign is the building of the First Temple: the claim that this took place 480 years after the Exodus from Egypt marks it as a key event in Israel's history. At the end, however, he oppresses Israel; as a consequence of Solomon's failure to stamp out the worship of gods other than Yahweh, the kingdom of David is split in two in the reign of his own son Rehoboam, who becomes the first to reign over the kingdom of Judah. The kings who follow Rehoboam in Jerusalem continue the royal line of David. At length God brings the Assyrians to destroy the northern kingdom, leaving Judah as the sole custodian of the promise. Hezekiah, the 14th king of Judah, does "what right in the Lord’s sight just as his ancestor David had done" and institutes a far reaching religious reform, centralising sacrifice at the temple at Jerusalem and destroying the images of other gods.
Yahweh saves the kingdom from an invasion by Assyria. But Manasseh, the next king, reverses the reforms, God announces that he will destroy Jerusalem because of this apostasy by the king. Manasseh's righteous grandson Josiah reinstitutes the reforms of Hezekiah, but it is too late: God, speaking through the prophetess Huldah, affirms that Jerusalem is to be destroyed after the death of Josiah. In the final chapters, God brings the Neo-Babylonian Empire of King Nebuchadnezzar against Jerusalem; the final verses record how Jehoiachin, the last king, is set free and given honour by the king of Babylon. In the Hebrew Bible and Second Kings are a single book, as are the First and Second Books of Samuel; when this was translated into Greek in the last few centuries BCE, Kings was joined with Samuel in a four-part work called the Book of Kingdoms. Orthodox Christians continue to use the Greek translation, but when a Latin translation was made for the Western church, Kingdoms was first retitled the Book of Kings, parts One to Four, both Kings and Samuel were separated into two books each.
What it is now known as 1 Samuel and 2 Samuel are called by the Vulgate, in imitation of the Septuagint, 1 Kings and 2 Kings respectively. What it is now known as 1 Kings and 2 Kings would be 3 Kings and 4 Kings in old Bibles before the year 1516 such as the Vulgate and the Septuagint respectively; the division we know today, used by Protestant Bibles and adopted by Catholics, came into use in 1517. Some Bibles still preserve the old denomination, for the Douay Rheims Bible. According to Jewish tradition the author of Kings was Jeremiah, who would have been alive during the fall of Jerusalem in 586 BCE; the most common view today accepts Martin Noth's thesis that Kings concludes a unified series of books which reflect the language and theology of the Book of Deuteronomy, which biblical scholars therefore call the Deuteronomistic history. Noth argued that the History was the work of a single individual living in the 6th century BCE, but scholars today tend to treat it as made up of at least two layers, a first edition from the time of Josiah, promoting Josiah's religious reforms and the need for repentance, a second and final edition from the mid 6th century BCE.
Further levels of editing have been proposed, including: a late 8th century BCE edition pointing to Hezekiah of Judah as the model for kingship. The editors/authors of the Deuteronomistic history cite a number of sources, including a "Book of the Acts of Solomon" and the "Annals of the Kings of Judah" and a separate book, "Chronicles of the Kings of Israel"; the "Deuteronomic" perspective is e
Tiberian Hebrew is the canonical pronunciation of the Hebrew Bible or Tanakh committed to writing by Masoretic scholars living in the Jewish community of Tiberias in ancient Judea c. 750–950 CE. They wrote in the form of Tiberian vocalization, which employed diacritics added to the Hebrew letters: vowel signs and consonant diacritics and the so-called accents; these together with the marginal notes masora magna and masora parva make up the Tiberian apparatus. Though the written vowels and accents came into use only c. 750 CE, the oral tradition they reflect is many centuries older, with ancient roots. Although not in common use today, the Tiberian pronunciation of Hebrew is considered by textual scholars to be the most accurate reproduction of the original Semitic consonantal and vowel sounds of ancient Hebrew. Today's Hebrew grammar books do not teach the Tiberian Hebrew, described by the early grammarians; the prevailing view is that of David Qimchi's system of dividing the graphic signs into "short" and "long" vowels.
The values assigned to the Tiberian vowel signs reveals a Sephardi tradition of pronunciation. The phonology of Tiberian Hebrew can be gleaned from the collation of various sources: The Aleppo Codex of the Hebrew Bible and ancient manuscripts of the Tanakh cited in the margins of early codices, all which preserve direct evidence in a graphic manner of the application of vocalization rules such as the widespread use of chateph vowels where one would expect simple sheva, thus clarifying the color of the vowel pronounced under certain circumstances. Most prominent are the use of chateph chireq in five words under a consonant that follows a guttural vocalized with regular chireq as well as the anomalous use of the raphe sign over letters that do not belong to בגדכפ"ת or א"ה; the explicit statements found in grammars of the 10th and 11th centuries, including the Sefer haQoloth ספר הקולות of Moshe ben Asher. In the last two, it is evident that the chain of transmission is breaking down or that their interpretations are influenced by local tradition.
Ancient manuscripts that preserve similar dialects of Hebrew or Palestinian Aramaic but are vocalized in Tiberian signs in a "vulgar" manner and so reveal a phonetic spelling rather than a phonemic spelling. These include the so-called "pseudo-Ben Naphtali" or "Palestinian-Sephardi" vocalized manuscripts, which conform to the rules enumerated below, such as pronouncing sheva as /ĭ/ before consonantal yod, as in /bĭji/ בְּיִ. Other traditions such as the vocalization of the Land of Israel and the Babylonian vocalization; each community developed systems of notation for pronunciation in each dialect, some of which are common among the traditions. Transcriptions of Biblical text into Arabic characters and vocalized with Tiberian signs. Various oral traditions that of Yemenite Hebrew pronunciation and the Karaite tradition. Tiberian Hebrew has 29 consonantal phonemes, represented by 22 letters; the sin dot distinguishes between the two values of ש, with a dot on the left being pronounced the same as the letter Samekh.
The letters בגדכפת had two values each: fricative. The following are the most salient characteristics of the Tiberian Hebrew consonantal pronunciation: Waw ו conjunctive was read, before the labial vowels and shva, as אוּ /ʔu/, rather than וֻ /wu/; the threefold pronunciation of Resh ר. Though there is no agreement as to how it was pronounced, the rules of distribution of such pronunciation is given in הורית הקורא Horayath haQoré:a) "Normal" Resh /ʀ/ pronounced thus in all other instances: אוֹר b) The "peculiar" resh before or after Lamed or Nun, any of the three being vocalized with simple sheva and Resh after Zayin ז, Daleth ד, Samekh ס, Sin שׂ, Taw ת, Tzadi צ, Teth ט, any of them punctuated with simple sheva: יִשְׂרָאֵל, עָרְלָה; because of the proximity of a dental consonant, it is that Resh was pronounced as an alveolar trill, as it still is in Sephardi Hebrew.c) There is still another pronunciation, affected by the addition of a dagesh in the Resh in certain words in the Bible, which indicates it was doubled: הַרְּאִיתֶם.
As can be seen, this pronunciation has to do with the progressive increase in length of this consonant. It was preserved only by the population of Ma'azya, in Tiberias. A possible threefold pronunciation of Taw ת. There are three words in the Torah and Writings of, said that "the Taw is pronounced harder than usual", it is said that this pronunciation was