The Boundaries of the Promised Land in the Patriarchal Narratives - Biblische Notizen NF 170 (2016), 3-12 (original) (raw)
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The Land in the Books of Exodus, Leviticus and Numbers (Edition Israelogie)
The Earth and the Land: Studies about the Value of the Land of Israel in the Old Testament and Afterwards, Ed. Koorevaar & Paul, 2018
This chapter explores the place of the land in Exodus, Leviticus, and Numbers. First, the theme of the land in the individual parts of these books will be explored. Secondly, three thematic relationships about the land will be brought into concern: (1) Yahweh Owns the land; (2) Yahweh brings Israel to the land; (3) Yahwehs presence in the land.
An Old Testament Theology of the Land of Promise
This paper explores a biblical theology of “land” in the Old Testament, specifically as it relates to Israel. By examining how Land is used in the Hebrew Bible, I conclude that modern day Israel is not entitled to the land of contemporary Israel. A brief look at the New Testament theology of the land is also incorporated at the conclusion of the essay.
Numbers 34:2-12, The Boundaries of the Land of Canaan, and the Empire of Necho
Journal of the Ancient Near Eastern Society , 2006
JANES 30 56 days leading up to his death. It has long been realized that these boundaries are too detailed to be considered schematic or typological; on the other hand, they are not, for the most part, the natural borders of the Land. The intention of this article is to use the extant historical, archaeological, and literary evidence to show that the southern boundary is that of the kingdom of Josiah, while the northern line reflects the extent of Egyptian rule during the reign of Necho II, during the late seventh century b.c.e. The mention of Kadesh-barnea and the Edomite border in the south and of Riblah in the north will serve as the focus for our discussion. The Priestly composer of Numbers 34 and of several related texts and the prophet Ezekiel used this reality as a paradigm for their "once and future" Land. Ezekiel also used it as a model for his prophecy in chapter 6, emphasizing once again that very Riblah, where the people of Judah had suffered much pain and humiliation at the hands of their conquerors.
To Whom Was the Promised Land Promised
Mazo Publishers, 2021
The status of Palestine under international law was clearly established a century ago, between 1920 and 1922. Incontestable evidence proves that after the First World War, the Principal Allied Powers, who 'inherited' sovereignty over the Middle East from the defunct Ottoman Empire, decided to divide the Middle East under a mandatory system between the two contenders at the time: the Arab Nation as a whole and the Jewish people as a whole. Their intention was to grant the Arab nation independence in the entire Middle East – except Palestine. Simultaneously, they conferred on Britain the Mandate for Palestine. This was to be held in trust for the sole purpose of establishing a National Home for the Jewish people in that country, which could evolve, if the experiment proved successful, into a Jewish State. Documentary evidence demonstrates that this National Home in Palestine was to be Jewish and not Arab. However, the civil and religious rights of the non-Jewish population of Palestine, as a future minority, were to be well protected.
2015
The theology of the land must start in the Garden of Eden. Eden is a sanctuary, a covenanted land, and a royal garden. Eden is proto-land, and Adam is proto-Israel. Starting in Eden underlines the universal dimension of the land promise and its conditionality. It also elevates ethical behaviour above the gift. The theology of the land in the OT reflects these Edenic themes: holiness, covenant, and kingdom. First, the holiness of the land depends on the presence of God in the land, and on the holiness of its dwellers; there is no permanent holy place in the OT. Secondly, the land is a gift under treaty; the goal of the gift is establishing an ideal covenantal community that witnesses to other nations in other lands. Thirdly, the land is the sphere of God’s reign on earth through his vicegerent. The vicegerent brings justice and peace to the land. God remains the ultimate king in the land. The original promise to Israel is a promise of universal dominion. After the exile, the prophets...
Cet article réagit aux travaux de spécialistes tels Christophe Nihan et Ehud Ben Zvi au sujet de la possession de la terre promise par les patriaches. Nihan estime que l'accomplissement de la promesse faite à Abraham d'une terre « a déjà pris place à l'époque des patriaches, ainsi que l'affirment explicitement Gn 28,4 et 35,12 ». Ben Zvi estime au contraire qu'aucun patriarche n'a possédé la terre promise mentionnée en Gn 17,8. Le présent article adopte cette dernière position et accepte l'argument selon lequel le concept deutéronomiste (D) de terre en tant que נחלה « possession personnelle » a proba-blement été reconceptualisé par les auteurs sacerdotaux (P) et présenté comme אחזה « possession exclusive de Yahwé. » Étant donné le souci du Code de Sainteté pour la justice sociale, H présente lui aussi la terre comme appartenant à Yahwé seul (cf. Lv 25,23), réfuter ainsi le point de vue des élites à l'époque de l'exil et après selon lequel la terre serait un bien personnel. Ainsi le concept de terre promise de D et P at -il été déve-loppé par H afin d'imaginer le partage de la terre.