Ezra-Nehemiah

This study applies quantitative analysis to examine the clan names in Ezra 2//Nehemiah 7, shedding additional light on their onomastic reality. These names, depicted as the ancestral patriarchs of returnees, are attributed in the biblical text to Judean exiles who returned from Babylon immediately after Cyrus’s decree. Therefore, the characteristics of the clan names were compared with those of pre-exilic Judean names found on excavated artifacts. The study reveals remarkable differences between these two groups. Furthermore, Judean onomastic characteristics found in the Jewish Elephantine community (from the second half of the fifth century BCE), which also existed within a multicultural society, are absent from these clan names. These findings support the view that the list in Ezra 2//Nehemiah 7 represents a later return, possibly during the late Persian Period. The extended time span between the exile and the return to Judah likely contributed to the notable changes in the clan names' characteristics.

This paper explores the interpretation of “the number of the beast,” 666,
as presented in the Book of Revelation 13:18, proposing that the name
“Adonikam” uniquely aligns with the riddle. By examining the text through
the lens of Janus Parallelism, an ancient Hebrew literary technique, the
analysis suggests that John’s use of 666 was deliberately intended to
evoke the only Old Testament name associated with this number: Adonikam.

Die Ubersetzung der Bibel von Hieronymus, bekannt als die Vulgata, ist eine wortliche Kopie eines hebraischen Originals, das jetzt verloren ist. Es gibt deutliche Unterschiede zwischen dem Textus receptus, der derzeit als zuverlassigste Quelle (BHS) gilt, und dem Text, den Hieronymus als Ausgangspunkt gewahlt hat. In diesem Artikel mochte ich zeigen, wie man einen detaillierten Blick auf den hebraischen Text, der Hieronymus vorgelegen haben muss, werfen kann.

This hard to find book offers a comprehensive exploration of Jewish history spanning pivotal centuries from the Babylonian exile through the early Hellenistic era. The work provides critical insights into the political, social, and religious developments that shaped Jewish identity during these transformative periods.

Kent meticulously examines the Babylonian captivity's profound impact on Jewish culture, theology, and community structures. The text further delves into the Persian period, highlighting the return to Judah under Cyrus the Great, the rebuilding of the Temple, and the administrative frameworks that fostered Jewish autonomy under Achaemenid rule. The study culminates in an analysis of the Greek period, emphasizing the tensions between Hellenistic influences and Jewish traditions, particularly under the Seleucid and Ptolemaic regimes.

Utilizing historical records, archaeological evidence, and Biblical texts, Kent integrates primary and secondary sources to construct a narrative that is both academic and accessible. The inclusion of maps and charts enhances the reader’s understanding of the geographical and political contexts. This 1899 publication remains a significant contribution to Biblical scholarship and ancient Near Eastern studies, offering foundational perspectives on the continuity and adaptability of the Jewish people through dynamic historical epochs.
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Ancient Exile, Persian Satrapy, Greek Influence, Jewish Resilience, Babylonian Culture, Exilic Prophets, Hellenistic Philosophy, Post-Exilic Society, Jewish Administration, Intercultural Exchange, Judean Kingship, Torah Compilation, Babylonian Deities, Persian Tolerance, Achaemenid Policies, Greek Colonization, Maccabean Uprising, Religious Adaptation, Seleucid Oppression, Covenant Theology, Zoroastrian Influence, Ancient Rituals, Temple Restoration, Diaspora Identity, Apocalyptic Literature, Hellenistic Conflicts, Jewish Festivals, Babylonian Returnees, Prophetic Hope, Samaritan Schism, Ancient Hebrew, Persian Edicts, Antiochus Reforms, Jewish Synagogues, Temple Purification, Biblical Codices, Mosaic Law, Babylonian Governance, Persian Kingship, Greek Artifacts, Post-Biblical Analysis, Judean High Priests, Temple Finances, Sacred Pilgrimage, Babylonian Economy, Persian Military, Hellenistic Monarchs, Jewish Martyrdom, Exilic Psalms, Ezra’s Reforms, Ancient Temple, Hellenistic Sects, Jewish Alliances, Mesopotamian Texts, Sacred Laws, Zoroastrian Teachings, Intertestamental Politics, Temple Heirlooms, Jewish Exorcism, Ancient Clergy, Judah’s Neighbors, Biblical Targums, Exile Narratives, Persian Royalty, Babylonian Chronicles, Temple Hierarchies, Greek Military, Jewish Mysticism, Babylonian Temples, Persian Roads, Jewish Prophecies, Ancient Genealogies, Mesopotamian Archaeology, Judah’s Provinces, Greek Language, Temple Scrolls, Jewish Refugees, Seleucid Administration, Hellenistic Wars, Babylonian Exports, Jewish Wisdom, Post-Exilic Leaders, Prophetic Legacy, Judean Territory, Persian Influence Zones, Biblical Maps, Jewish Statehood, Babylonian Literature, Hellenistic Rulers, Sacred Chronicles, Judean Conflicts, Zoroastrian Rituals, Ancient Mythology, Jewish Taxation, Babylonian Scholars, Persian Philosophy, Temple Servants, Prophetic Books, Jewish Diaspora Life, Babylonian Religion, Greek Customs, Ancient Worship, Babylonian Palaces, Persian Noblemen, Hellenistic 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The identification of the biblical מלוא (millôʾ; Millo) in Jerusalem (e.g., 2 Sam 5:9) has long been debated. Considering recent archaeological investigations in the vicinity of the Gihon Spring in the city of David, this paper argues that the Millo and the related בית מלוא (“house of Millo,” 2 Kgs 12:21) should be connected with the fortifications that surrounded the Gihon Spring—the primary water source for Bronze and Iron Age Jerusalem.

In Pearlman Torah Chronology: We point out some internal flaws and conclude the existing Josephus Antiquities is not what Josephus wrote and/or would agree with as being the one historic narrative and chronology.
That after consideration one should conclude the tightest chronology is the Chazal based alternative that is Pearlman Torah Chronology.
Reference, follow, recommend and share on Academia, ResearchGate, and Amazon-Kindle to help correct the history books and advance science.

2 Maccabees 1:10–2:18 ascribes authority to Nehemiah for the reinstatement of pure and acceptable worship in the Second Temple, including an extensive comparison between Nehemiah, Jeremiah and Solomon. This concern for the sanctity of the temple and presentation of Nehemiah’s role therein responds to the ever-shifting political circumstances characterizing Jerusalem and the diasporic community in the second century BCE. There are important correlations between the portrayal of Nehemiah in 2 Macc 1:10–2:18 and in several of the latest compositional changes preserved in MT Ezra-Nehemiah. My analysis of these correlations provides a framework for interpreting these compositional changes, supporting recent conclusions regarding the pro-Hasmonean character of MT Ezra-Nehemiah. Moreover, it provides insight into the rationale behind the combination of the originally separate Ezra and Nehemiah traditions. Inasmuch as the pro-Hasmonean tradents viewed Nehemiah as a compelling historical antecedent to Judas Maccabee, they also considered Ezra’s Aaronic priestly authority to be an antecedent to their own claims. By fashioning a narrative in which an Aaronic priest confirms the legitimacy of Nehemiah’s reforms through communal celebration of the Festival of Booths, the pro-Hasmonean tradents bolster their own political and religious claims to authority while further establishing the Festival of Booths as a compelling symbol for Hanukkah (2 Macc 10:1–6).

Few people realize that Jesus brought the Israelites into Canaan. Joshua son of Nun, for Greek Judeans, would be named Jesus. Even fewer people realize that Jesus brought the remnant that survived the exile back to Jerusalem. Many Bible readers know about these Jesuses, but have never thought about them as Jesuses. They know them as either Joshua or Jeshua. In the books of Haggai and Zechariah, he is known as Joshua son of Jehozadak. In the books of Ezra and Nehemiah he is called Jeshua son of Jozadak. The spelling differences may indicate Ezra and Nehemiah were written in a different time period than Zechariah and Haggai were written. While these naming translations are accurate of the original texts, to the casual reader these various names may obscure the fact that this is the same person. Besides, because the NT was written by people who probably read the Greek OT, these are Jesuses to the New Testament writers. Readers do not think of Jeshua/Joshua as a Jesus. Other characters in these books (Haggai, Zechariah, Ezra, and Nehemiah) that tell us about Jesus are more well known. As currently constructed, Ezra is by far the most recognizable character, with Nehemiah and Zerubbabel also ranking ahead of this Jesus son of Jehozadak in popularity. Yet the story of Jesus son of Jehozadak seems to be the background for everything these people are famous for. This paper is to provide evidence that Jesus son of Jehozadak was at least one of many major characters of the post exile era. This is a safe reading of the text. That is the low end of the possibilities of the reception and popularity of the story of Jesus son of Jehozadak. However, if we look at the material at hand logically, we can reverse the common idea that originally Zerubbabel was the Branch and was written out of the story. In fact, it seems there is plenty of evidence that exactly the opposite occurred: Jesus son of Jehozadak was a big deal, and storylines of Zerubbabel, Ezra, and Nehemiah exist because of (or to deal with) the popularity of the story of Jesus son of Jehozadak.

Exceptionally, Leviticus 27:24 uses restore יָשׁ֛וּב (yā·šūḇ: shall return) for the obligation to return a field in the Jubilee year.  This return of property is a less frequent application of the word.

Restore is primarily spiritual, referring not mainly to recovered land but a reopened lifeline with the living God.  Restore is found with powerfully positive and uplifting words such as strengthen, help, uphold with victory, and rejuvenation. 

Lamentations 5:21, “Restore הֲשִׁיבֵ֑נוּ (hă·šî·ḇê·nū: turn us again – found 4x besides here 3x in Psalm 80:3,7,19; from 1,056 variations of the verb root שׁוּב shub: turn) us to thyself, O Lord היְהוָ (Yah·weh), that we may be restored וְנָשׁ֥וּבָה (wə·nā·šū·ḇāh – found 7x to mean return to the Lord in Lamentations 3:40; 5:21; and Hosea 6:1; in 1,056 variations of the verb root שׁוּב shub: turn)!  Renew חַדֵּ֥שׁ (ḥad·dêš – used twice, from 10 variations around verb חָדַשׁ chadash: renew (people, kingdom), repair (altar, temple, city); even used sarcastically by Job 10:17) our days as of old!  The Geneva Bible translator footnotes are consistent with John Calvin, “Whereby is declared that it is not in man’s power to turn to God, but is only his work to convert us, and thus God worketh in us before we can turn to him, Jer. 31:18.”  (Jeremiah 31:18b: “…bring me back הֲשִׁיבֵ֑נִי (hă·šî·ḇê·nî – used 4x within 1,056 variations of the verb root שׁוּב shub: turn) that I may be restored וְאָשׁ֔וּבָה (wə·’ā·šū·ḇāh - used 6x within 1,056 variations of the verb root שׁוּב shub: turn), for thou are the Lord היְהוָ (Yah·weh) my God אֱלֹהָ֔י (ĕ·lō·hāy – found 101x in 2,598 variations).”

The author explores the biblical history of the post-Babylonian period in order
to establish similarities between, on the one hand, the priest Ezra’s occupation of eradicating mixed
marriages, his intercession before God, and on the other hand: between the event of the Exodus,
the establishment of the cult of the golden calf under Moses.

et la Scuola dei quattro Capi a Rome II a ete depuis longte1nps suppose quc 1\.-f ordekhai'. Dato, ulte rieure1nent rahbin a S. Felice sul Panaro et l'un des plus connus parmi les ecrivains et poctes 111ystiques italiens de la fin du xv1 e siecle, etait originaire de Rome. Un autre Angelo (=Mordekhai) Dato s'y rencontre dans un role no1ninatif de la co1nn1unaute de 1527; et l'on croit que c'etait le grand-pere du personnage plus illustre, porteur du n1e1ne non1 1 • Une confirmation interessante de cette hypothese se trouve dans un 1nanuscrit que j'ai acquis recemment. L'ouvrage en question est un l\Iahzor pour toule l'annee con forme au rile romain, ecrit sur velin en 1514 par Daniel h. Samuel da Rosina, prohahlen1ent de Ferrare. A la fin, ii y a une serie d'interessantes notes sur la naissance et l'education du fils du scribe, Joseph, ainsi qu'un hy111ne compose pour etre recite a sa circoncision (f 0 s 279-82). Au co1nmencement se trouve la copie du sern1on prononce a la 1ne1ne occasion par Isaac b. Yo1ntob de Norsa (f 0 3-4). On y lit encore un autre hymne avec priere compose par le scribe pour etre recite en le1nps de peste (f 0s 279-280). Un des points les plus interessants du recueil est le service

This paper examines the dynamics of effective Christian leadership through an in-depth analysis of the biblical figure Nehemiah. Nehemiah's leadership, as depicted in the Old Testament, provides a compelling model for contemporary Christian leaders. By exploring his strategic planning, moral integrity, reliance on prayer, and ability to inspire and mobilize a community, this study identifies key principles and practices essential for effective leadership. The research employs a hermeneutical approach, drawing on theological exegesis and historical context to elucidate Nehemiah's methods and their relevance today. Findings suggest that Nehemiah's leadership was marked by a profound sense of purpose, adaptive problem-solving, and a balance between faith and pragmatism. These attributes not only facilitated the rebuilding of Jerusalem's walls but also fostered communal renewal and spiritual revival. The implications of this study extend to modern Christian leadership, offering insights into cultivating resilience, vision, and ethical conduct in various ministerial and organizational contexts. Thus, Nehemiah's story serves as a timeless guide for those seeking to lead with faith, wisdom, and effectiveness in the Christian tradition.

DeutschDas Deutsche verfugt uber viele produktive Wortbildungsmoglichkeiten mit zahllosen halb- oder nichttransparenten Beispielen. Der Unterricht kann nicht jede Ausnahme behandeln, gleichzeitig lassen sich nicht alle Wortbildungen in Nachschlagewerken auflisten. Deswegen benotigen Nichtmuttersprachler/-innen Hilfestellungen, um das notige Sprachwissen fur den rezeptiven und produktiven Umgang mit komplexen Wortern aufbauen zu konnen. Uberdies sind viele strukturelle und semantische Eigenarten auch den Muttersprachlern und Muttersprachlerinnen nicht bewusst, sodass Lehrende zunachst einmal fur die Probleme sensibilisiert werden mussen, um zu erkennen, wo die Schwierigkeiten der Nichtmuttersprachler/-innen anzusiedeln sind. Dies alles macht Wortbildung fur den DaF-Unterricht so wichtig. Nachdem seit vielen Jahren beklagt wird, dass das Thema in den Lehrwerken fur Deutsch als Fremdsprache zu kurz kommt, pruft dieser Artikel am Beispiel dreier Lehrwerke den aktuellen Stand. Aufgrund d...

The text of Ezra-Nehemiah focuses on events related to the settlement and establishment of Judah, more specifically, Jerusalem, from the period directly after Cyrus' conquest of Babylon to the periods of Ezra and Nehemiah.1 The priests and Levites (along with other groups connected to the temple administration) are depicted as central to the settlement and establishment of Judah and Jerusalem within the different narrative vignettes. Interspersed throughout the narrative vignettes are lists that mention the priests, Levites, and temple personnel, as well as non-cultic personnel who made up the Jerusalem and broader Judahite community.2 Since the priests and Levites are central figures in both the narratives and lists, certain scholars have examined the role these two groups may 1 Scholars continue to debate the exact dates that Ezra and Nehemiah came to Jerusalem. Scholars who support a return for Ezra and Nehemiah during the kingship of Artaxerxes I (ca. 458 and 445 BCE) include: H.

laure stasi dite aussi Laure-Marie STASI-26 décembre 2017 20h environ Dieu donne le plus grand commandement à Moïse, fragment d'une bible, fin du XIIIe siècle, musée Charles VII, Mehun-sur-Yèvre Nous vous recommandons ces sites autorisés permettant de découvrir la richesse des textes saints et de travailler en profondeur dès la première année si vous le souhaitez ! La version de la Bible Segond et Segond 21 (1880, 2007), très populaires sur le Web car ils souhaitent beaucoup " évangéliser ", n'est pas indiquée : elle est contestée par votre ancien Directeur Eric Morin car elle est utilisée par les protestants et les chrétiens évangéliques. Les Bibles protestantes ne contiennent pas les livres deutérocanoniques, contrairement aux Bibles catholiques. Une Sainte Bible en français est toujours traduite d'un "original" hébreu, araméen ou grec. Comme nous ne possédons que des copies dont les plus anciennes sont les Manuscrits de Qumrân près de la mer Morte découverts peu après la Seconde Guerre mondiale qui avaient été transcrits pour fixer une tradition orale, nous écrivons " original " ! La Bible en hébreu, araméen et grec forme à la philologie et peut être très utile même aux débutants car le sens du texte se précise par une traduction plus fine. Par exemple « terre » en hébreu se dit de plusieurs manières, notamment ['ěrěç] ou ['adȃmȃh ] mais le premier mot parle de la terre dans le sens du sol (« Lorsque Dieu commença la création du ciel et de la terre », Gn 1, 1) et le second terme de la terre dans le sens de l'homme car il a été formé dans l'argile. Dans la Genèse (Gn 49, 26), Pharaon ne possède pas la terre des prêtres, c'est-à-dire qu'il les enrôlera vainement ! ['adȃmȃh] a donné ['ȃdȃm] c'est-à-dire [Adam], le premier homme, nom donné après que le Seigneur l'eut précipité sur terre.

Wir präsentieren eine Internet-Edition dreier Schriften des Ramon Llull (1232-1316) zu Wahlsystemen: Artifitium electionis personarum (vor 1283), Kapitel 24 En quäl nianera Natana fo eleta abadessa aus dem Roman Blaquerna (1283) sowie De arte eleccionis (1299). Während der Roman Blaquerna weite Verbreitung fand, sind die anderen beiden Texte unikal in zwei Handschriften des 15. lahrhunderts überliefert. Eine Internet-Edition bietet sich als optimales Ver fahren an, um die drei Texte zu vergleichen und unsere Ergebnisse zu doku mentieren. Wir diskutieren die Ziele unserer Internet-Edition und skizzieren die softwaretechnische Umsetzung, für die wir uns entschieden haben.

The women of the Hebrew Bible, some designated as Matriarchs, but actually a much broader collection of female actors in the Biblical narrative, play an essential and pivotal role in the grand drama of the Judaism's unfolding history. They are no less than the engines of redemption of the Jewish people. As instigators and leaders in the narratives for what will be the eventual redemption of "mankind" Jewish and non-Jewish women are crucial. A careful reading of the texts and selected rabbinic commentaries will prove that these Biblical texts, initially seen as deeply patriarchal, are riven with insights reflecting the radically progressive role of women in the Judaic tradition. Not surprisingly many contemporary Jewish artists are discovering and exploiting this treasure trove of subject matter, especially considering postmodern analysis, Jewish feminist studies and the widely available translations of Talmudic, Midrashic and later commentary texts.

Protestant churches are grounded on the conviction of Sola Scriptura. The reality, however, this conviction is presented only through preaching. This article presents a proposal based on biblical foundations that churches need to pay more attention to the art of public reading of Scripture. The writer is convinced that when churches reconsider the way the Bible is read publicly during the Sunday Worship, there will be a renewal of heart in the life of Christians.

This paper reviews Dieter Böhler’s theory about the conception of Jerusalem in MT Ezra-Nehemiah and 1 Esdras. According to Böhler, 1 Esdras preserves earlier versions in variants dealing with the rebuilding and settlement of Jerusalem, while the MT was revised to accommodate Ezra (and Neh 8) to the Nehemiah story. This paper argues that Böhler’s theory is highly unlikely. It is based on things lacking in the MT, while there is little positive evidence for the theory in the MT variants. The theory
also neglects many passages that contradict the conception of an unsettled and unbuilt Jerusalem before Nehemiah. Textual variants used in favor of the theory are often controversial, heavily edited, and/or the result of textual corruption. In none of the cases does 1 Esdras unambiguously preserve the original reading. A conceptional connection between the MT variants remains unclear or is based on the variants in 1 Esdras. The 1 Esdras variants are connected by Jerusalem, its physical spaces, and temple gates. This may be an attempt to highlight the accomplishments of the Davidic Zerubbabel, which fits well with the anti-Hasmonean stand of 1 Esdras. Nehemiah and his accomplishments (such as references to the wall) were omitted because he was a non-Davidic leader whose memory 1 Esdras sought to eradicate. Download: http://jbtc.org/v28/TC-2023_Pakkala.pdf

In the focus of this article is the testimony of the book of Ezra (Ezra 3, 1–6) about the construction of an altar in Jerusalem under Cyrus II (539–530 BC) by the Jews of the first waves of repatriation. ccording to the hypothesis put forward in this education, the altar discussed in the indicated Conservative narrative could indeed have been built in the reign of Cyrus II, but it was not the altar of the restored Jerusalem Temple, a single altar with limited liturgical functionality.

Organizational vision is nearly universally accepted as being critically important to a church in any stage of growth or decline. Church plants and church revitalization efforts depend on organizational vision because it provides focus and direction. Organizational vision is also important because it inspires people to participate. Successful church planters and church revitalization leaders excel at casting vision. While church plants and church revitalizations have similarities, leading one is significantly different from leading the other. Likewise, organizational vision is different between a church plant and a church revitalization. This article analyzes the differences between an organizational vision for a church plant and a church revitalization. To accomplish this analysis, provision of a proper definition for organizational vision is central to the task. After a definition and biblical examples of organizational vision are given, methods of how to obtain and cast a vision ...

The text of Ezra-Nehemiah focuses on events related to the settlement and establishment of Judah, more specifically, Jerusalem, from the period directly after Cyrus' conquest of Babylon to the periods of Ezra and Nehemiah.1 The priests and Levites (along with other groups connected to the temple administration) are depicted as central to the settlement and establishment of Judah and Jerusalem within the different narrative vignettes. Interspersed throughout the narrative vignettes are lists that mention the priests, Levites, and temple personnel, as well as non-cultic personnel who made up the Jerusalem and broader Judahite community.2 Since the priests and Levites are central figures in both the narratives and lists, certain scholars have examined the role these two groups may 1 Scholars continue to debate the exact dates that Ezra and Nehemiah came to Jerusalem. Scholars who support a return for Ezra and Nehemiah during the kingship of Artaxerxes I (ca. 458 and 445 BCE) include: H.

W hen there is much being said, or there is constant or grating noise, and it has been that way for some time, it is indeed true that "silence is golden," a very welcome relief from the clamor. But, when there is little being said, or an otherwise eerie silence dominates, that kind of silence seems "loud," even deafening-anything but "golden." In addition, almost everyone has experienced the sensation that "in spite of the silence, I know something (usually not good) is going on." For example, I remember with a smile those times as a child when my mother would stick her head into a room where either my siblings and I, or my friends and I, were playing, and ask suspiciously, "What are you kids up to? It's way too quiet in here. The only time it gets this quiet is when you're into something that you're not supposed to be doing." Usually, I must admit, l\lom's instincts were right. In regard to Ezra-Nehemiah,2 there are five lengthy3 periods of silence that clearly relate to the narrative as cause (what took place during the periods of silence) to effect (the state of affairs when the narrative commences or resumes). Significantly, in each case, the narration barely begins before substantial new (or renewed) problems-caused by someone's "skullduggery" (i.e., dishonorable proceedings)-among God's people grab the spotlight. Thus, although it is fully recognized that selectivity in regard to events is a classic characteristic of narrative,4 it appears that, when one attempts to understand what was involved during these five periods of narrative, "silence" may be disproportionately important in grasping both the practical lessons and the theological message of Ezra-Nehemiah. Based on that preliminary observation, the breakdown of this study will be as follows: 1) A "big picture" overview ofthe entire relevant period of time (i.e., the Exilic and Post-Exilic! early Second Temple era; 2) a brief biblical/histori-caP discussion of each of the five periods of "silence" before or between the narrative of Ezra-l'\ehemiah, seeking to understand what can be reasonably

Eskenazi (1988, 2008) is well known for her synchronic narrative analysis of Ezra-Nehemiah. She reads the two books as one 1 continuing narrative. Although 'dissenting voices' or 'multiple voices' (Eskenazi 2008:316) can be heard in the document, there is a particular unity among this disunity. Eskenazi (1988:74) views these books as 'a literary artifact in which diverse sources combine meaningfully to express particular ideologies'. Eskenazi (2008:322) is still of the opinion, 20 years after her first publication in 1988, that 'the formation of community' is the central idea in Ezra-Nehemiah. Eskenazi's (1988) synchronic analysis parses the Ezra-Nehemiah narrative into three parts: The first part (Ezr 1:1-4) states the potential building of a 'house for God'. The second part (Ezr 1:5 to 1.There is a long-standing discussion on the unity of Ezra and Nehemiah;