| 3932 E.g., Yadin, Masada, 164; Avigad, Jerusalem, 142; Bruce, Thoughts, 50–51; Kotlar, «Mikveh,» 1535; see fuller discussion in comment on John 2:6 . 3933 Avigad, Jerusalem, 85–86; notes in Cornfeld, Josephus, 50; probably at Gezer, in Reich, «Mqww " wt»; Netzer, «Mqww " wt.» 3934 E.g., Reich, «Miqweh.» 3935 Pearlman, Zealots, 179, who identified this mikveh as the earliest known at the time of his writing. 3936 See Avigad, Jerusalem, 139–43. M. Parah 3also mentions a place of immersion at the Mount of Olives. 3937 Avigad, Jerusalem, 139,142. 3938 Cf. the «Chamber of Immersion» (m. Mid. 1:9) and, for the immersion of lepers, the Chamber of Lepers (m. Neg 14:8). See Meyers and Strange, Archaeology, 55; Mazar, «Excavations,» 52; Cornfeld, Josephus, 272. The list of «officers» in the temple (m. Seqa1. 5:1–2) includes one Nehemiah as «over the water,» literally, a «trench-digger,» and he was «in charge of the aqueduct and the temple cisterns, and to look after the baths» used for ablutions (Jeremias, Jerusalem, 174). 3939 Neusner, Beginning, 24–25. 3940 See especially the Mishnah, Tosefta, and Talmudic tractates MiqwáOT. The most extensive discussion of this material to date is in Neusner, Purities. Mikveh was considered a commandment of God (cf. the Amoraic blessing in b. Ber. 51a). 3941 M. Parah 11:6; b. Šabb. 64b; p. Sebu. 2:1, §6. The touch of Gentiles could communicate impurity requiring immersion (cf. p. 6:1, §12,36c). 3942 E.g., b. Ber. 2b, with a purportedly Tannaitic attribution. 3943 B. Pesah. 90b; Šabb. 84a; Yoma 6b; the importance of this may be underlined by the haggadic illustration on an OT narrative in Lev. Rab. 19:6, and the illustration of R. Gamaliel " s maidservant in Pesiq. Rab Kah. 12:15. 3944 M. Maks. 4:6; Miqw. 9:5–7, 10; Sipra Sh. pq. 9.115.1.6–8; b. Šabb. 15b, 34a, 84a; Zebah. 22a; Menah. 101a; Bek. 22a; Hu1. 123a; p. Hag. 3:8, §§1–3; cf. m. Tehar. 8:9; CD 10.12; 11.3–4. Other Eastern cults (such as that of Cybele) also purified vessels (Martial Epigr. 3.47). |
| Hezekiah’s attempts to save Jerusalem from Assyrian king Sennacherib’s invasion in 701 B.C.E. are chronicled in both the Bible and in Assyrian accounts. According to the Bible, Hezekiah, anticipating the attack, fortified and expanded the city’s walls and built a tunnel, known today as Hezekiah’s Tunnel, to ensure that the besieged city could still receive water (2 Chronicles 32:2–4; 2 Kings 20:20). The Sennacherib Prism on display in the Israel Museum in Jerusalem. Photo: Hanay’s image is licensed under CC BY-SA 3.0/Wikimedia Commons. On the six-sided clay prism called the Sennacherib Prism as well as other annals of the Assyrian king, Sennacherib details in Akkadian his successful campaigns throughout Judah, bragging that he had Hezekiah trapped in Jerusalem “like a bird in a cage.” According to the Bible, however, Sennacherib ultimately failed to capture Jerusalem before his death (2 Kings 19:35–37). The bulla discovered in the Ophel excavations represents the first time the royal seal of Hezekiah has been found on an archaeological project. “Although seal impressions bearing King Hezekiah’s name have already been known from the antiquities market since the middle of the 1990s—some with a winged scarab (dung beetle) symbol and others with a winged sun—this is the first time that a seal impression of an Israelite or Judean king has ever come to light in a scientific archaeological excavation,” Eilat Mazar said in the Hebrew University press release. Bullae bearing the seal impressions of Hezekiah have been published in Biblical Archaeology Review . In the March/April 1999 issue, epigrapher Frank Moore Cross wrote about a bulla depicting a two-winged scarab. The bulla belonged to the private collection of antiquities collector Shlomo Moussaieff. In the July/August 2002 issue , epigrapher Robert Deutsch discussed a bulla stamped with the image of a two-winged sun disk flanked by ankh symbols—similar to the one uncovered in the Ophel excavations. Both bullae published by Cross and Deutsch bear a Hebrew inscription reading “Belonging to Hezekiah, (son of) Ahaz, king of Judah.” |
| Longman, Trempcr III. «Form Criticism, Recent Developments in Genre Theory, and the Evangelical.» WTJ47 (1985): 4667. Malamat, Abraham. «Charismatic Leadership in the Book of Judges.» In Magnolia Dei: The Mighty Acts of God: Essays on the Bible and Archaeology in Memory of G. Ernest Wright, pp. 152168. Ed. by P.M. Cross, P.D. Miller, W.E. Lemke. Garden City, NY: Double-day, 1976. Malamat, Abraham. «Israelite Conduct of War in the Conquest of Canaan according to the Biblical Tradition.» In Symposia: Celebrating the Seventy-Fifth Anniversary ofthe Founding ofthe American Schools of Oriental Research (19001975), pp. 3555. Ed. by P.M. Cross. Cambridge, MA: American Schools of Oriental Research, 1979. Manor, Dale W. «A Brief History of Levirate Marriage as It Relates to the Bible.» ResQ 27(1984): 129142. Marincola, John, rev. Herodotus, The Histories. Trans, by A. de Selincourt. Rev. with Introduction and Notes by J. Marincola. London: Penguin Books, 2003. Mattingly, Gerald. L. «The Exodus-Conquest and the Archaeology of Transjordan: New Light and an Old Problem.» GTJ 4 (1983): 245262. Mayes, Andrew D.H. Israel in the Period of the Judges. Naperville, IL: A.R. Allenson, 1974. Mazar, Amihai. «The " Bull Sité – An Iron Age I Open Cult Place.» BASOR 247 (1982): 2742. McCarter, P. Kyle Jr. 1 Samuel. AB 8. Garden City, NY: Doubleday, 1980. McKenzie, John L . The World of the Judges. Englewood Cliffs, NJ: Prentice-Hall, 1966. Meinhold, A. «Die Gattung der Josephgeschichte und des Esther-buches: Diasporanovelle II.» ZAW 88 (1976): 7293. Mendenhall, George E. «The Hebrew Conquest of Palestine.» BA 25 (1962): 6687. Mendenhall, George E. The Tenth Generation: The Origins of the Biblical Tradition. Baltimore: Johns Hopkins University, 1973. Merling, David. «Large Numbers at the Time of the Exodus.» NEASB 44 (1999): 1527. Meyers, Eric M. «The Persian Period and the Judean Restoration: From Zerubbabel to Nehemiah.» In Ancient Israelite Religion: Essays in Honor of Frank Moore Cross, pp. 509–521. Ed. by P.D. Miller Jr., P.D. Hanson, and S.D. McBride. Philadelphia: Fortress Press, 1987. |
| Y.), 1969. P. 149-165; idem. Archaeological Method in Palestine//Eretz Israel. 1969. Vol. 9. P. 13-24; idem. The «New Archaeology»//BiblArch. 1974. Vol. 38. P. 104-115; Dever W. G. Archaeology and Biblical Studies: Retrospects and Prospects. Evanston, 1973; idem. Two Approaches to Archaeological Method - The Architectural and the Stratigraphic//Eretz Israel. 1974. P. 1-8; idem. Biblical Theology and Biblical Archaeology: An Appreciation of G. Ernest Wright//HarvTR. 1980. Vol. 73. P. 1-15; idem. Archaeological Method in Israel: A Continuing Revolution//BiblArch. 1980. Vol. 43. P. 40-48; idem. The Impact of the «New Archaeology» on Syro-Palestinian Archaeology//BASOR. 1981. Vol. 242. P. 14-29; idem. Syro-Palestinian and Biblical Archaeology//The Hebrew Bible and Its Modern Interpreters/Ed. D. A. Knight, G. M. Tucker. Phil., 1985. P. 31-74; Smith M. S. The Present State of Old Testament Studies//JBL. 1969. Vol. 88. Vol. 19-35; Lapp P. W. Biblical Archaeology and History. Cleveland, 1969; Frank H. Th. Bible, Archaeology and Faith. Nashville (N. Y.), 1971; Ben-Arieh Y. The Rediscovery of the Holy Land in the Nineteenth Century. Jerusalem, 1979; Harker R. Digging up the Bible Lands. 1972; Kroll G. Auf den Spuren Jesu. Stuttg., 19808; Toombs L. E. The Development of Palestinian Archaeology as a Discipline//BiblArch. 1982. Vol. 45. P. 89-91; idem. A Perspective on the New Archaeology//Archaeology and Biblical Interpretation/Ed. L. G. Perdue, L. E. Toombs, G. L. Johnson. Atlanta, 1987. P. 41-52; Klaiber W. Archäologie und Neues Testament//ZNW. 1981. Bd. 72. S. 195-215; Lance H. D. The Old Testament and the Archaeologist. Phil., 1981; Moorey P. R. S. Excavation in Palestine. Grand Rapids., 1981; Sauer J. A. Syro-Palestinian Archaeology, History, and Biblical Studies//BiblArch. 1982. Vol. 45. P. 201-209; Bar-Yosef O. , Mazar A. Israeli Archaeology//World Archaeology. 1982. Vol. 13. P. 310-325; Silberman N. A. Digging for God and Country: Exploration, Archaeology, and the Secret Struggle for the Holy Land, 1798-1917. |
| Benedict//RBen. 1967. T. 77. N 1/2. P. 107-141; Fabiani L. La Terra di S. Benedetto: Studio storico-giuridico sull " abbazia di Montecassino dall " VIII al XIII sec. Montecassino, 1968-1980. 3 vol.; Schwarzmaier H.-M. Das Kloster St. Georg in Lucca und der Ausgriff Montecassinos in die Toscana//QFIAB. 1969. Bd. 49. S. 145-185; Brunh ö lzl F. Zum Problem der Casinenser Klassikerüberlieferung//Abhandlungen der Marburger Gelehrten Gesellschaft. Münch., 1971. Bd. 3. S. 111-143; Toubert H. Le bréviaire d " Oderisius (Paris. Mazar. 364) et les influences byzantines au Mont-Cassin//MEFR.MA. 1971. T. 83. N 2. P. 187-261; Mosher P. H. Abbot Bernard I of Montecassino and the Fate of Benedictine Monasticism in the 13th Cent.//Benedictina. 1973. Vol. 20. P. 109-120; Holtz L. Le Parisinus Latinus 7530: Synthèse cassinienne des arts libéraux//Studi Medievali. Ser. 3. Torino, 1975. Vol. 16. P. 97-152; Newton F. L. Some Monte Cassino Scribes in the 11th Cent.//Medieval and Renaissance Studies. Durham, 1975. Vol. 7. P. 3-19; idem. The Desiderian Scriptorium in Monte Cassino: The «Chronicle» and Some Surviving Manuscripts//DOP. 1976. Vol. 30. P. 35-54; idem. Leo Marsicanus and the Dedicatory Text and Drawing in Monte Cassino 99//Scriptorium. Brux., 1979. Vol. 33. N 2. P. 181-205; idem. The Scriptorium and Library of Monte Cassino, 1058-1105. Camb., 1999; Urban G. Die Klosterakademie von Montecassino und der Neubau der Abteikirche im 11. Jh.//Römisches Jb. f. Kunstgeschichte. Tüb., 1975. Bd. 15. S. 11-24; Toubert P. Pour une histoire de l " environnement économique et social du Mont-Cassin (IXe-XIIe siècles)//CRAI. 1976. Vol. 120. N 4. P. 689-702; Herde P. Papst Cölestin V. und die Abtei Montecassino//Bibliothek-Buch-Geschichte: K. Köster zum 65. Geburtstag/Hrsg. G. Pflug u. a. Fr./M., 1977. S. 387-403; Gr é goire R. Montecassino ospitava alcuni eremiti nel 717?//Benedictina. 1978. Vol. 25. P. 413-416; idem. Storia e agiografia a Montecassino. Montecassino, 2007; Carbonara G. «Iussu Desiderii»: Montecassino e l " architettura campano-abruzzese nell " XI sec. |
| Здесь открыты улица с колоннами, ипподром, вилла с мозаичными полами II-III вв. и с термами, театр эпохи Северов (146-211) и городские стены. Гробницы рим. эпохи на Сев. кладбище содержали богатый инвентарь (стеклянные сосуды, статуэтки из глины, каменные саркофаги, один из к-рых надписан именем Антиоха, сына Фаллиона, возможно двоюродного брата Ирода Великого). Наиболее яркое сооружение визант. эпохи в Б.-С.- церковь-ротонда с амбулаторием вокруг открытого двора, к-рая датируется нач. V в. по сходству с капителями ц. св. Стефана в Иерусалиме (между 431 и 438) и мозаиками ц. Элеоны на Масличной горе. На противоположном берегу р. Харод, возле кладбища, стоял т. н. мон-рь Марии. Надписи и клад монет эпохи Ираклия показывают, что он был сооружен в нач. VII в. и мог простоять до исламского завоевания. Мозаика на полу обширного монастырского храма изображала цикл сельскохозяйственных работ (изображения в круглых медальонах, сгруппированных вокруг персонификаций Солнца и Луны). Южнее и юго-западнее телля открыт еще один мон-рь, керамическая мастерская, частные дома (в т. ч. с мозаичными полами) и 4 синагоги. Ближайшая к мон-рю датируется V - нач. VII в. и содержит мозаики с изображением закрытого завесой ковчега Завета, ритуальных сосудов и семисвечника, а также 3 греч. и 1 самарянской надписей. Мозаики др. синагог VI в. близки по типу и содержат греч., евр. и арам. надписи. На Сев. кладбище были изучены многочисленные могилы визант. эпохи. Лит.: Fitzgerald G. M. The Four Canaanite Temples of Beth Shan. Phil., 1930. Vol. 2: The Pottery; Beth Shan Excavations 1921-1923: The Arab and Byzantine Levels. Phil., 1931; Excavations at Beth-Shan in 1933//PEQ. 1933. Vol. 65. P. 123-134; A Sixth Century Monastery at Beth Shan. Phil., 1939; Rowe A. Topography and History of Beth-Shan. Phil., 1930; Thompson H. O. Mekal: The God of Beth-Shan. Leiden, 1970; McGovern P. E. Beth Shan//ABD. Vol. 1. P. 693-696 [Библиогр.]; Mazar Amihai. Four Thousand Years of History at Tel Beth-Shean: An Account of the Renewed Excavations//Bibl. |
| Israeli archaeologists dig up artifact from time of Kings David and Solomon July 15, 2013 This jar fragment from the time of Kings David and Solomon is the earliest alphabetical written text discovered in Jerusalem. Photo by Courtesy of Dr. Eilat Mazar; photograph by Ouria Tadmor. Israeli archaeologists last week discovered a fragment of a ceramic jar they say dates back to the time of Kings David and Solomon and bears the earliest sample of written text ever found in Jerusalem. The inscription is engraved on a large pithos , a neckless ceramic jar found during excavations at the Ophel site, near the southern wall of the Old City. Researchers say the text is in the Canaanite language and dates to roughly 250 years before the earliest known Hebrew inscription from Jerusalem (the Siloam inscription) from the eighth century BCE. The meaning of the inscription is unknown, but it contains eight letters, which could be part of the name of the jar’s owner or a description of its contents. Reading from left to right, the text contains a combination of letters, approximately 2.5 cm tall, which translate to m, q, p, h, n, (possibly) l, and n. The inscription was engraved near the edge of the jar before it was fired, and only a fragment of it has been found, along with fragments of six large jars of the same type. An analysis of the jars’ clay composition indicates that they are all of a similar make, and probably originate from the hills near Jerusalem. The dig is headed by Dr. Eilat Mazar of the Hebrew University’s Institute of Archaeology in cooperation with the Israel Antiquities Authority, the Israel Nature and Parks Authority and the East Jerusalem Development Company, with funding from donors in New York. Source: Haaretz Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| 9 . Десницкий А. С. Введение в библейскую экзегетику. М.: ПСТГУ; 2011. 10 . Mazar A. Archaeology of the Land of the Bible. 10,000–586 B.C.E. New York; London; Toronto; Sydney; Auckland: Doubleday; 1990. 11 . Вейнберг И. П. Рождение истории. Историческая мысль на Ближнем Востоке середины I тысячелетия до н.э. М.: Еврейский университет; Наука; 1993. 12 . Тантлевский И. Р. Царь Давид и его эпоха в Библии и истории. СПб.: РХГА; 2016. 13 . Yadin Y. Megiddo of the Kings of Israel. The Biblical Archaeologist. 1970;33:65–96. 14 . Мелетинский Е. М. От мифа к литературе. М.: РГГУ; 2000. 15 . Ricœur P.; Valdes M. J. (ed.) A Ricoeur Reader: Reflection and Imagination. New York; London: University of Toronto; 1991. 16 . Alter R. The Art of Biblical Narrative. New York: Basic Books; 1983. 17 . Fish S. Is There a Text in this Class? The Authority of Interpretative Communities. Cambridge, MA: Harvard University; 1980. 18 . Тантлевский И. Р. История Израиля и Иудеи до разрушения первого Храма. СПб.: СПбГУ; 2005. 19 . Тантлевский И. Р. История Израиля и Иудеи до 70 г. н.э. СПб.: РХГА; 2014. 20 . Липовский И. П. Библейский Израиль: история двух народов. СПб.: Гуманитарная Академия; 2010. 29 .10.1999.h .// . " . .21 References 1 . Bongard-Levin G. M. (ed.) History of the Ancient East. The genesis of the early class societies and the first centres of slave civilization. Part 2 Western Asia, Egypt. Moscow: Nauka; 1988. (In Russ.). 2 . Noth M. History of the Ancient Israel (Geschichte Israels). St Petersburg: Dmitry Bulanin; 2014 (In Russ.). 3 . de Vaux R. Les Institutions de l’Ancien Testament. Paris: Cerf; 1958. 4 . Finkelstein I., Mazar A. The Quest for the Historical Israel. Debating Archaeology and the History of Early Israel. Atlanta: SBL; 2007. 5 . Ramsey G. W. The Quest for the Historical Israel. Reconstructing Israel’s Early History. London: SCM; 1981. 6 . Davies P. R. In Search of Ancient Israel: A Study in Biblical Origins. London; New York: Bloomsbury T&T Clark; 1992. |
| Residents say several rebel groups – a mix of the extremist Jabhat al-Nusra and the more moderate Free Syrian Army, attacked the village. “First they took a brick factory owned by a Christian guy, who is now missing,” said the resident. “Then at around 5.30 a.m., a car bomb detonated at the checkpoint at the entrance to the village. Some of the rebels entered a home near the checkpoint belonging to Yousef Haddad, a Christian. They tried to force him to convert to Islam.” A nun living in a convent in the village told the Associated Press that 27 orphans living in the convent were taken to nearby caves for shelter. How are Christians under such assault supposed to defend their faith? Many cite Jesus in the Garden of Gethsemane who chastised the Apostle Peter for drawing a sword in defense of the Saviour. Egyptian Christians are under the same pressure – with thousands opting to leave embattled areas rather than join in the fighting on one side or the other. On Sunday, the news network SAT-7 aired footage of Egyptians worshipping in the remains of the Evangelical Church of Beni Mazar in the town of Minia, Upper Egypt, It was one of over 80 Egyptian churches targeted in violent. “Dark smears mark where flames licked the outside walls of the church building after arsonists set it ablaze,” reported SAT-7. “The charred hull of the interior is crumbling and peeling where wood and paint previously existed. Singed wiring hangs loose from the ceiling. On 14 th August, Rev. Hany Jacque received a phone call notifying him that angry rioters had broken in the door of the church. For seven hours, the rioters stole furniture from inside, broke the glass windows, and burned the church’s books, including its Bibles. They also looted and burned its community services building next door, which had provided medical and financial assistance to all the residents of Beni Mazar, regardless of their religion.” On camera, Jacque reflected on the destruction, “The Church is not walls and buildings. The Church is us, the people of God. They burned and destroyed the building, but it will never be possible for them to burn and destroy the Church because the Church will remain forever. If this was the cost for the God’s people in this place, that’s all right. Pay it, because God’s people must always speak the truth. This is a small price to pay for us to speak the truth.” |
| 23 Isa oa: «Dogany direler» diýdi. 24 Marta bolsa: «Men ahyrky gün, ýagny ölüleri direli gününde onu direljegini bilýärin» diýdi. 25 Isa oa: «Direliem, ýaaýyam Mendirin, Maa iman eden ölse-de ýaar. 26 Kim Maa iman edip ýaaýan bolsa, ol asla ölmez. Sen ua ynanýarsymy?» diýdi. 27 Ol Isa: «Hawa, Agam. Men Seni u dünýä gelmeli Hudaýy Ogly Mesihdigie ynanýaryn» diýdi. 28 Marta eýle diýenso, uýasy Merýemi çagyrmaga gitdi. Ony bir çete çekip: «Mugallym u ýerde. Ol seni çagyrýar» diýdi. 29 Merýem muny eiden badyna ýerinden turup, Isany ýanyna gitdi. 30 Isa entek oba girmändi, Ol heniz hem Martany garylan ýerindedi. 31 Öýde Merýemi ýanynda bolup, oa göwünlik berýän ýahudylar onu howlukmaç çykyp gidenini gördüler. Ol aglamak üçin mazara tarap barýandyr öýdüp, olar onu yzyndan gitdiler. 32 Merýem Isany duran ýerine geldi. Ony görüp, aýaklaryna ýykyldy-da: «Agam, Sen u ýerde bolan bolsady, doganym ölmezdi» diýdi. 33 Merýemi we onu bilen bile gelen ýahudylary aglaýanyny görende, Isany kalbyny çuur gynanç gaplap, ýüregi gyýyldy. 34 Ol: «Ony nirede jaýladyyz?» diýip sorady. Oa: «Eý, Agam, gel, gör» diýdiler. 35 Isany gözlerinden boýur-boýur ýa akdy. 36 onda ýahudylar: «Seredi, Ol ony nähili gowy görýän eken!» diýidiler. 37 Käbirleri bolsa: «Körü gözüni açan Adam Lazary-da ölümden alyp galyp bilmezmidi?» diýidiler. Isa Lazary direldýär 38 ol wagt Isany ýüregi gyýym-gyýym bolup, mazary ýanyna bardy. Mazar bir gowakdy, onu agzyna bolsa da goýupdylar. 39 Isa: «Day aýry» diýdi. Merhumy uýasy Marta Oa: «Agam, ol eýýäm porsandyr, ony jaýlanymyza dört gün boldy ahyry» diýdi. 40 Isa oa: «Eger iman etse, Hudaýy öhratyny görersi diýmänmidim?» diýdi. 41 eýlelikde, day aýyrdylar. Isa gözüni göge dikip: «Eý, Ata, Meni eideni üçin Saa ükür edýärin. 42 Seni Meni hemie-de eidýändigii bilýärin. Emma bu sözleri u ýerde duran halk üçin, Meni Seni iberendigie iman etsinler diýip aýtdym» diýdi. 43 u sözlerden so Ol gaty ses bilen: «Lazar, daary çyk!» diýip gygyrdy. |
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