There were also a few double magnums, and one jeroboam: six bottles.
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"He bought the Dom Perignon White Gold Jeroboam," a girl whispered to me.
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"Well, naturally they will be swept away and consuméd by the fire that dances on the Jeroboam," he replies.
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An ebullient Bezos, in a blue hard hat, popped the cork of a jeroboam of champagne and splashed it into everyone's paper cup.
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The stunning discovery squared with the earliest legends of Judaism and biblical accounts of Jerusalem's rivalry with the calf-worshiping Hebrew king Jeroboam.
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That, unfortunately, is probably not true — the general consensus among commenters seems to be that it's a Jeroboam (3-liter bottle) of Veuve Cliquot rosé.
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After Renaldo Maurice crouched and collapsed to the floor, Jeroboam Bozeman collected his body and propped him up so that they sat back to back.
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Across the table, chef Chad Colby (formerly of LA's meat mecca ChiSPACCA) opens 4.5-liter Jeroboam of pinot and pours glasses for those sitting around him.
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Except there is no deep end, of course, nor diving boards or anything else that might not mix well with a Jeroboam of Ace of Spades rosé ($25,000).
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Jeroboam Bozeman of Alvin Ailey American Dance Theater performed a new piece by Hope Boykin as a part of the tribute to Joan Myers Brown, who was on hand to receive a lifetime achievement award for her work as a dance education pioneer.
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And if you're only planning to see the inside of a hotel room and the bottom of a jeroboam of champagne, you can save over $2,000 by choosing Cairo over Caracas where a shortage of imported goods and multiple exchange rates have drastically inflated some prices.
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On Monday, it was invigorated by the Ailey-Royal Ballet contrast of raw physicality and balletic finesse, and by the sheer scale lent to the movement by the height and muscularity of Jamar Roberts (terrific in a duet with a superb Lauren Cuthbertson) and Jeroboam Bozeman.
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"The Water Dancer" is a jeroboam of a book, a crowd-pleasing exercise in breakneck and often occult storytelling that tonally resembles the work of Stephen King as much as it does the work of Toni Morrison, Colson Whitehead and the touchstone African-American science-fiction writer Octavia Butler.
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Yet everything in the surrounding galleries seems designed to anchor the traveler to life on earth: a little hand-warmer in the form of a carved jade bear; a silk pillow woven with the words "extend years"; a vogueing earthenware dancer with ankle-length sleeves; and a jeroboam-size wine jar that, when discovered in 2003, still held Han wine.
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Jehoash was succeeded by his son Jeroboam II. Jeroboam is depicted as a very competent leader for Israel. He dominated the Arameans of Syria, and reclaimed territories which the Kingdom of Israel had lost in previous conflicts. Israel's political power increased during his reign. Jeroboam reigned for 41 years.
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The House of Jeroboam or Jeroboam dynasty was a reigning dynasty of the Kingdom of Israel. They are depicted in the first of the Books of Kings. Their estimated reign is placed in the 10th century BCE. Chase (2010), p.
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221 The house is named after its founder, the king Jeroboam, who reportedly had a reign of 22 years. Jeroboam was succeeded by his son Nadab of Israel, who had a short reign of 2 years. Nadab was assassinated by his eventual successor Baasha of Israel, a son of Ahijah and member of the Tribe of Issachar. Baasha proceeded to exterminate all members of the House of Jeroboam.
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While he spoke these things, Jeroboam caused an ambushment to come about behind him.
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Gerard Hoet, Ahijah's prophecy to Jeroboam, 1728. According to the Hebrew Bible, Jeroboam was in "constant war with the house of Judah".Smith's Bible Dictionary: Jeroboam, accessed 2 August 2017 While the southern kingdom made no serious effort militarily to regain power over the north, there was a long-lasting boundary dispute, fighting over which lasted during the reigns of several kings on both sides before being finally settled. In the eighteenth year of Jeroboam's reign, Abijah (also known as Abijam), Rehoboam's son, became king of Judah.
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While Jeroboam I initiated the separation of the united kingdom to form the northern kingdom of Israel, Jeroboam II started the countdown to the end of this northern kingdom. There is an indication that the kingdoms were reunited briefly under Jehu's dynasty is supported by some details in Jeroboam II's reign: the Israel king extended the borders of his kingdom from Hamath in the north to the Sea of the Arabah in the south, far into the territory of the kingdom of Judah (), which ‘echoes the ideal boundaries of the original united kingdom’ (). can also be translated as “he recovered Damascus and Hamath to Judah in Israel” as if Jeroboam II recovered the territory of Judah back to “the kingdom of Israel”, forming a (semi)united kingdom.
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Nadab ( Nāḏāḇ) was the second king of the northern Israelite Kingdom of Israel. He was the son and successor of Jeroboam.
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This dynasty was reportedly the second dynasty of the Kingdom of Israel, succeeding the House of Jeroboam. The eponymous dynasty founder was Baasha of Israel, son of Ahijah and member of the Tribe of Issachar. He rose to the throne as a usurper, after assassinating his predecessor Nadab of Israel. Baasha also killed all known descendants of the House of Jeroboam.
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Location of Aristotle Mountains on the Antarctic Peninsula. Gabriel Peak () is a peak, high, at the confluence of Starbuck Glacier and Jeroboam Glacier in Aristotle Mountains on the east side of Graham Land, Antarctica. The name is one of several in the vicinity applied by the UK Antarctic Place-Names Committee from Herman Melville's Moby-Dick, Gabriel being a crewman of the ship Jeroboam.
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Messiah ben Joseph was incarnated as Cain; he was also reincarnated as Jacob's son Joseph and Jeroboam. Messiah ben David was incarnated as Abel and David.
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Adele Berlin, "Wife of Jeroboam" in Women in Scripture, p. 272. Branch also argues that Jeroboam's wife was abused by her husband.Branch, Jeroboam's Wife, p. 96.
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Louis XIII is bottled in several sizes: Classic (700 ml or 750ml [USA]), Magnum (1.5L or 1.75L [USA]), Miniature (50ml), Jeroboam (3L), and Mathusalem (6L) formats.
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Gerard Hoet, Ahijah's prophecy to Jeroboam, 1728. Portrait from the Promptuarium Iconum Insigniorum, 1553 Ahijah the Shilonite ( "Yah is My Brother"See Gesenius, who interprets the name as "friend of Jehovah," taking the literal expression 'brother' as metaphorical for friendship. ), was a Levite prophet of Shiloh in the days of Solomon, as mentioned in the Hebrew Bible's First Books of Kings. Ahijah foretold to Jeroboam that he would become king ().
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Also in the Books of Kings is the story of Jeroboam, a former servant of Solomon who later conspired against him and, when his plotting was revealed, fled to Egypt, where Pharaoh Shishak protected him until Solomon's death. Though he is not identified in the Hebrew Bible, in the Septuagint, Jeroboam is said to have married a close female relative of Shishak, named Ano, who was the older sister of Tahpenes.
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Baasha was reportedly following instructions from the prophet Ahijah the Shilonite. The Books of Kings mention that no member of the House of Jeroboam was left to breathe.
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Haggai began his ministry around 520 BC, whilst Amos is said to have prophesied during the reigns of Uzziah of Judah and Jeroboam II, probably around 760 BC.
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Millgram makes the observation that the narrative in the Books of Kings presents Zimri as more ruthless and bloodthirsty than the previous usurpers of the king. Jeroboam had usurped the throne from the legitimate king Rehoboam, but did not actually kill Rehoboam. Jeroboam's supporters merely killed Adoniram, one of Rehoboam's subordinate officials. Baasha had usurped the throne from the legitimate king Nadab, by killing both Nadab and the extended royal family of the House of Jeroboam.
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Having slain Nadab, Baasha put to death the remainder of the royal family (, ). This was consistent with the prophecy given via Ahijah the Shilonite concerning the extinction of the entire House of Jeroboam.
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Like Israel at the time of the judges, Jehoahaz asked God for help and was provided a 'savior' (). However, Israel kept adhered to 'the sins of Jeroboam' and additionally worshipped Asherah in Samaria.
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During his short reign of three years, Abijah went to considerable lengths to bring the Kingdom of Israel back under his control. He waged a major battle against Jeroboam in the mountains of Ephraim. According to the Book of Chronicles Abijah had a force of 400,000 and Jeroboam 800,000. The Biblical sources mention that Abijah addressed the armies of Israel, urging them to submit and to let the Kingdom of Israel be whole again, but his plea fell on deaf ears.
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The town of Tirzah is first mentioned in the Bible in the Book of Joshua, as having had a king whom the Israelites defeated. it is not mentioned again until after the period of the United Monarchy. During the time of King Jeroboam, Tirzah is mentioned as the place where Abijah, son of Jeroboam, died as a result of illness . Later Tirzah is described as a capital of the northern kingdom of Israel during the reigns of Baasha, Elah, Zimri and Omri.
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750 BC during the reign of Jeroboam II (788–747 BC),Finkelstein, Israel. The Forgotten Kingdom: The Archaeology and History of Ancient Israel. Atlanta: SBL, 2013. Ancient Near East Monographs, Number 5. p. 4.
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Deir Ghassaneh has been identified as the ancient Saredah (also spelled Zeredah), hometown of Jeroboam. According to some sources, it was settled by the Ghassanids, an Arab Christian tribal confederation, after it was abandoned by the Israelites.
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His name occurs in the Old Testament only in ; ; ; 1 Chronicles ; Book of Hosea 1:1; and Book of Amos 1:1; . In all other passages it is Jeroboam I, the son of Nebat that is meant.
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TRUMPET (also known as JEROBOAM"Second Titan IV of 1994 orbits SIGINT satellite. (Jeroboam signal intelligence satellite launched for National Reconnaissance Office)", Defense Daily, May 4, 1994 and called Advanced Jumpseat by some observers) is reportedly a series of ELINT reconnaissance satellites launched by the United States during the 1990s to replace the Jumpseat satellites. Speculated to weigh 5,200 kg, three of these satellites were launched into highly elliptical (Molniya) orbits by Titan 4 launch vehicles from Cape Canaveral between 1994 and 1997. Their precise mission and capabilities are classified.
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The Bubastite Portal at Karnak, depicting a list of city states conquered by Shoshenq I in his Near Eastern military campaigns. Jerusalem does not occur in the list. Shishak's campaign against the Kingdom of Judah and his sack of Jerusalem are recounted in the Hebrew Bible, in and . According to these accounts, Shishak had provided refuge to Jeroboam during the later years of Solomon's reign, and upon Solomon's death, Jeroboam became king of the tribes in the north, which separated from Judah to become the Kingdom of Israel.
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Beginning in the late 1970s, Laurent-Perrier established a series of wholly owned subsidiaries, starting in U.K. in 1978, and followed by Switzerland (1992), U.S. (1998), and Belgium (1999). Relais et Chateau is an international organization which promotes particularly unique hotel and restaurant establishments of which Laurent-Perrier became an official Champagne partner in 2001. In 2003 JEROBOAM Co., Ltd was created after Laurent-Perrier, Hugel and Perrin banded together with several other private French and Japanese partners. JEROBOAM is a fine wine distribution network solely for the marketing of such wines in Japan.
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Zeruah (Hebrew: צרועה ṣĕrûʿâ, "leper") was the motherAn alternative interpretation of the English text claims that Zeruah was the grandmother of Jeroboam, being the mother of Nebat (Hebrew: נבת). But this is not supported by the Hebrew source. Additionally throughout the Books of Kings, it is standard practice to also list the names of kings' mothers, on the occasion of the beginning of their reign. of Jeroboam / ירבעם, (first king of the northern kingdom of Israel, the ten tribes which revolted against Rehoboam, after his father Solomon's death).
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Jeroboam was succeeded by his son Zechariah of Israel, the last monarch of the House of Jehu. Zechariah only reigned for 6 months. He was assassinated by Shallum of Israel, who then claimed the throne of Israel for himself.
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Amaziah was a priest from Beth-el (Book of Amos 7:10–17), who lived during the reign of Jeroboam II. Amaziah forbade Amos to prophesy against Israel. J. R. Linville. 2013. Amos and Cosmic Imagination. Burlington: Ashgate Publishing Company.
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"Solomon's Adversaries Hadad, Rezon and Jeroboam: A trio of 'bad guy' characters illustrating the theology of immediate retribution." [in] Steven W. Holloway, Lowell K. Handy [eds.] The Pitcher is Broken: Memorial Essays for Gösta W. Ahlstrom, pp.166–190, p.
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The winner is announced at the annual Hay Festival in May and is presented with a jeroboam of Champagne Bollinger Special Cuvée and 52 volumes of the Everyman Wodehouse edition; a Gloucestershire Old Spots pig is named after the winning novel., official website.
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"Ahijah", Jewish Encyclopedia The Hebrew Bible records two of his prophecies. In , he announced the separation of the Northern ten tribes from Solomon's United Kingdom of Israel, forming the Northern Kingdom. In , Ahijah's prophecy, delivered to the wife of Jeroboam, foretold the death of the king's son, the destruction of the House of Jeroboam, and the fall and captivity of Israel "beyond the River", a stock expression for the land east of the Euphrates.Holman Bible Dictionary, "Beyond the River" According to the Second Book of Chronicles, Ahijah also authored a book, described as the "Prophecy of Ahijah the Shilonite," which contained information about Solomon's reign.
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Jeroboam surrounded Abijah's army, engaging in the Battle of Mount Zemaraim. There Abijah rallied his troops with a phrase which has since become famous: "God Himself is with us for a Captain". Abijah went on to capture the Israelite cities of Jeshanah, Ephron (et-Taiyibeh) and Bethel.
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Jeroboam II (, Yarov‘am; ; ) was the son and successor of Jehoash (alternatively spelled Joash) and the thirteenth king of the ancient Kingdom of Israel, over which he ruled for forty-one years in the eighth century BC. His reign was contemporary with those of Amaziah () and Uzziah (), kings of Judah.
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She is mentioned only in a single verse of the Hebrew Bible. "And Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow, he also lifted up his hand against the king" (1 Kings 11:26, American Standard Version).
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E favors Israel over the Kingdom of Judah (e.g., claiming that Shechem was purchased rather than massacred) and speaks negatively of Aaron (e.g., the story of the golden calf). In particular it records the importance of Ephraim, the tribe from which Jeroboam, the King of Israel, happened to derive.
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According to the Bible, Jehu condemned Baasha, king of Israel, and the House of Baasha (1 Kings 16:7), accusing him of leading the people into the sin of idolatry like his predecessor Jeroboam. Jehu foretold that: :surely [God] will take away the posterity of Baasha and the posterity of his house, and ... will make your house like the house of Jeroboam the son of Nebat. The dogs shall eat whoever belongs to Baasha and dies in the city, and the birds of the air shall eat whoever dies in the fields. () His words were fulfilled in the reign of Elah, Baasha's son, when the traitor Zimri assassinated Elah and murdered all of Baasha's family and associates.
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In the sack of Jerusalem (10th century BCE), Rehoboam gave them all of the treasures out of the temple as a tribute and Judah became a vassal state of Egypt. Rehoboam's son and successor, Abijah of Judah, continued his father's efforts to bring Israel under his control. He fought the Battle of Mount Zemaraim against Jeroboam of Israel and was victorious with a heavy loss of life on the Israel side. According to the Books of Chronicles, Abijah and his people defeated them with a great slaughter, so that 500,000 chosen men of Israel fell slain, and Jeroboam posed little threat to Judah for the rest of his reign, and the border of the tribe of Benjamin was restored to the original tribal border.
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Tomoo Ishida instead suggested that the narrative of dynastic instability in the Kingdom of Israel suggests an underlying rivalry between tribes for its throne.Ishida (1977), p. 171-183 In the biblical narrative, the House of Jeroboam was from the Tribe of Ephraim, while the House of Baasha was from the Tribe of Issachar.Ishida (1977), p.
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Bethel was an important centre for Jeroboam's Golden Calf cult (which used non-Levites as priests), located on Israel's southern border, which had been allocated to the Tribe of Benjamin by Joshua, as was Ephron, which is believed to be the Ophrah that was allocated to the Tribe of Benjamin by Joshua., esp. 23 Jeroboam died soon after Abijam.
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This caused the break. At first, Rehoboam considered a military solution but the prophet Shemaiah told him not fight because God had caused the schism. Jeroboam, the leader of the tax revolt, became the leader of the Kingdom of Israel. After the destruction and exile of the Kingdom of Israel by Assyria, non-Yahwistic practices continued.
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Messiah ben Joseph was incarnated as Cain he was notably reincarnated as Joseph (son of Jacob) and Jeroboam. Messiah ben David was incarnated as Abel and David. Most of the Messiah ben Joseph claimants have been Kabbalists, or made by Kabbalists. In the Kabbalistic understanding this does not necessarily mean a literal claim of messiahship is being made.
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Jeshanah was an ancient Biblical city. It was one of three cities, along with Bethel and Ephraim, that were captured by Abijah of the Kingdom of Judah during his war with Jeroboam of the Kingdom of Israel (). Charles Simon Clermont-Ganneau identified Ein Siniya with the Biblical Jeshanah and Isana of Josephus, but modern scholars question its location.
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Kugel reported that Jacob then blessed his two new sons, making another midcourse correction in . Jacob's blessing promoting Ephraim to the firstborn reflected the later dominance of the originally less powerful people; whereas Manasseh originally dominated Ephraim, an Ephraimite, Jeroboam, eventually took control of the whole population of the north, including Manasseh (as reported in and ).James L. Kugel.
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This verse certainly refers to a later time than the Syrian wars under Ahab. It more probably refers to the time of Jeroboam II, who was more successful than any of his predecessors in defeating Israel's enemies. It is likely that the passage on Gad alludes to the same period, in which this tribe successfully withstood the Syrians.
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Sheshonk I is frequently identified with the Egyptian king "Shishaq" (שׁישׁק Šîšaq, transliterated), who, according to the Books of Kings, invaded Judah in the time of king Jeroboam. The biblical record in 1 Kings 14 and 2 Chronicles 12 deal with Jerusalem's perspective on the attack, but the record of Sheshonk I gives greater detail of other battle grounds.
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The Chronicler also emphasizes YHWH's promise as seen by Abijah's success against every effort by Jeroboam to defeat him: :Judah prevailed because they relied upon the Lord God of their fathers. (2 Chr. 13:18) God had given the Kingdom to David and his descendants (1 Chronicles 17:14) by a covenant of salt, meaning, of permanence (cf. Leviticus 2:13).
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Ishida (1977), p. 171-183 In the biblical narrative, the House of Jeroboam was from the Tribe of Ephraim, while the House of Baasha was from the Tribe of Issachar. The Omrides are connected in this narrative with the city of Jezreel, where they maintained a second palace. According to the Book of Joshua, Jezreel was controlled by the Tribe of Issachar.
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Finkelstein described the special features of Omride architecture and, with his Megiddo team, dealt with different subjects related to the material culture of the Northern Kingdom, such as metallurgy and cult practices. Finkelstein also reflected on biblical traditions related to the Northern Kingdom, such as the Jacob cycle in Genesis (a study carried out with Thomas Römer), the Exodus tradition, the heroic stories in the Book of Judges and remnants of royal traditions in the Books of Samuel and Kings.I. Finkelstein, Jeroboam, above n. 2. He suggested that these North Israelite traditions were first committed to writing in the days of Jeroboam II (first half of the 8th century BCE), that they were brought to Judah with Israelite refugees after the takeover of Israel by Assyria, and that they were later incorporated into the Judahite-dominated Bible.
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The name Jeroboam is commonly held to have been derived from riyb and ʿam , signifying "the people contend" or "he pleads the people's cause". It is alternatively translated to mean "his people are many" or "he increases the people" (from rbb, meaning "to increase"), or even "he that opposes the people". In the Septuagint he is called Hieroboam (Ἱεροβοάμ). Source of transliterations and explanation of significance.
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Standing at the head of the whale, Ahab begs it to speak of the depths of the sea. The Pequod next encounters the Jeroboam, which not only lost its chief mate to Moby Dick, but also is now plagued by an epidemic. The whale carcass still lies in the water. Queequeg mounts it, tied to Ishmael's belt by a monkey-rope as if they were Siamese twins.
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A hitherto unknown earlier gateway to the city was uncovered. The entrance complex led to a courtyard paved with stone with a low stone platform. In the 9th century BCE, the podium was enlarged, and major fortifications were built, a city wall with buttresses and a complex gate. The podium was enlarged further in the 8th century BCE by Jeroboam II, then destroyed by Tiglath-Pileser III.
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This chapter as a whole (as many other parts of 1–2 Kings) functions as a ‘parable and allegory’, and in particular includes a ‘proverb’ given by Jehoash king of Israel to Amaziah king of Judah (). Some examples of the parabolic or allegoric style are provided in form of the ‘history repeating itself’. During the time of Rehoboam the son of Solomon, after the division of the kingdom of Israel (), Shisak the king of Egypt plundered the temple in Jerusalem () and this event has a similar pattern in this chapter when Jehoash the king of Israel plundered the temple and broke down a large portion of the walls of the city of Jerusalem (). Another parallel commences at the end of the chapter when another Jeroboam started to reign in Israel and the subsequent chapters reveal a ‘providential chronological and historical symmetry’ with the first Jeroboam.
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In 2019, Finkelstein claimed that mounting evidence from archaeological digs has led him to believe that a united monarchy of sorts existed but under Jeroboam II, some two centuries after the reigns of David and Solomon. Finkelstein claimed that the Biblical narrative was likely invented under the reign of King Josiah to justify his expansion and that the historical united monarchy was the inspiration. Israel Finkelstein, in 2020, considers that Saul, originally from the Benjamin territory had gained power in his natal Gibeon region around 10th century BCE, and that he conquered Jerusalem in the south and Shechem to the north, creating a polity dangerous to Egypt´s geopolitical intentions. So, Shoshenq I, from Egypt, invaded the territory and destroyed this new polity, and installed David of Bethlehem in Jerusalem (Judah) and Jeroboam I in Shechem (Israel) as small local rulers which were vassals of Egypt.
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930 BCE, Jeroboam, its first king, established his capital in Shechem. A short time later, he left Shechem and fortified Penuel, declaring it as his new capital (I Kings 12:25). He and his son, Nadab, ruled there, until Baasha seized the throne in 909 BCE and moved the capital to Tirzah (I Kings 15:25–34). Pnuel is a common name given to males in the Assyrian culture.
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Domaine Roulot is a winery in Meursault, Côte de Beaune, Burgundy. The domaine was founded in 1830 by Guillaume Roulot, and has of vineyards. Since 1988, it is led by Jean-Marc Roulot, who produces organic wine since 1989.Jeroboam: Domaine RoulotOenotropie: Domaine Roulot, Meursault (November 2005) The 1973 vintage of Roulot's white premier cru wine Meursault Charmes was ranked second in the historic Judgment of Paris wine competition.
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The area was subsequently lost to the Syrians, but Jeroboam II, king of Israel, is said to have "restored the territory of Israel from the entrance of Hamath to the Sea of the Arabah (the Dead Sea)".: NKJV translation; cf. NIV translation, which refers to the Dead Sea Assyria's defeat of Hamath made a profound impression on Isaiah (). The prophet Amos also named the town "Hamath the Great" ).
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Belogradchik Glacier (, ) is a 14 km long and 5.6 km wide glacier in the southern Aristotle Mountains on Oscar II Coast in Graham Land, Antarctica, situated south of Jeroboam Glacier and west of Ambergris Glacier. It drains from the southeast slopes of Madrid Dome and flows southeastwards to join Flask Glacier east of Mount Fedallah. The feature is named after the town of Belogradchik in northwestern Bulgaria.Belogradchik Glacier.
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The tenth century Karaite scholar Jacob Qirqisani believed that rabbinic Judaism was the heresy of Jeroboam of the Kingdom of Israel. He quoted a version of Sanhedrin 38b, which he claimed contained a reference to the "lesser YHVH." Gershom Scholem suggests that the name was deliberately omitted from later copies of the Talmud. However, Qirqisani may have misrepresented the Talmud in order to embarrass his Rabbanite opponents with evidence of polytheism.
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Remains of an altar built by Jeroboam in 931 BC, where Yahweh was worshiped in the form of a bull statue Yahwism is distinguished from Judaism by its allowance of the worship of other gods alongside Yahweh. As such, Yahwism shares some practices with Judaism, but not others. The deity most commonly worshiped alongside Yahweh was Asherah, venerated as Yahweh's consort or mother. In the Canaanite pantheon, Asherah was El's consort.
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The text describing the fire is vague enough to allow the possibility that Omri's army had set the palace on fire, instead of Zimri himself. However, the text otherwise indicates that Zimri chose the manner of his death. The writers of the Books of Kings accuse Zimri of repeating the sins of his distant predecessor, Jeroboam. This is a standard condemnation, used in the narrative to vilify every king of Israel.
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According to Finkelstein, positive memories in the Bible of the House of Saul, which originated from the North, represent this early Israelite entity. He suggested that this north Israelite polity ruled over much of the territory of the highlands, that it presented a threat to the interests of Egypt of the 22nd Dynasty in Canaan, and that it was taken over during the campaign of Sheshonq I.I. Finkelstein, The Forgotten Kingdom: The Archaeology and History of Northern Israel, Atlanta 2013, pp. 37-61. Finkelstein proposed that in its early days, the Northern Kingdom (Jeroboam I and his successors) ruled over the Samaria Highlands, the western slopes of the Gilead and the area of the Jezreel Valley. The expansion of Israel further to the north came during the days of the Omride Dynasty in the first half of the 9th century BCE, and even more so in the time of Jeroboam II in the first half of the 8th century BCE.
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Under Jeroboam II, the God of Israel was worshiped at Dan and Beth-el and at other old Israelite shrines, through actual images, such as the golden calf. These services at Dan and Beth-el, at Gilgal and Beer-sheba, were of a nature to arouse the indignation of the prophets, and the foreign cults (Amos 5), both numerous and degrading, contributed still further to arousing of the prophetic spirit. Jeroboam's reign was the period of the prophets Hosea, Joel, Amos and Jonah, all of whom condemned the materialism and selfishness of the Israelite elite of their day: "Woe unto those who lie upon beds of ivory ... eat lambs from the flock and calves ... [and] sing idle songs ..." (). The book of Kings, written a century later, condemns Jeroboam for doing "evil in the eyes of the Lord", meaning both the oppression of the poor and his continuing support of the cult centres of Dan and Bethel, in opposition to the temple in Jerusalem.
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A major earthquake had occurred in Israel c. 760 BC, which may have been during the time of Jeroboam II, towards the end of his rule. This earthquake is mentioned in the Book of Amos as having occurred during the rule of "Jeroboam son of Jehoash" (Amos 1:1). Geologists believe they have found evidence of this big earthquake in sites throughout Israel and Jordan.Steven A. Austin, Gordon W. Franz, and Eric G. Frost, "Amos's Earthquake: An Extraordinary Middle East Seismic Event of 750 B.C." International Geology Review 42 (2000) 657–671. Archeologists Yigael Yadin and Israel Finkelstein date the earthquake level at Tel Hazor to 760 BC based on stratigraphic analysis of the destruction debris.Y. Yadin, Hazor, the Rediscovery of a Great Citadel of the Bible (New York: Random House, 1975). I. Finkelstein, "Hazor and the North in the Iron Age: A Low Chronology Perspective," Bulletin of the American Schools of Oriental Research 314 (1999) 55–70.
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The JE states that, moreover, the reference could not have been to the Philistines, by whom the tribe was occasionally subdued, the verse alludes to the Arameans of Damascus, with whom the conflicts were of long duration, often threatening the safety of the tribe of Joseph—that is, of the Northern Kingdom. Verse 24, however, bears no testimony of times following the glorious period of Jeroboam II; consequently the passage on Joseph points to the ninth century. The JE asserts that it was probably in the second half of this century, at all events before the conquests of Jeroboam, and evidently in the Southern Kingdom, that the collection of these pithy descriptions of the tribes was completed. If verses 25 and 26 are interpolations, this is the only interpretation that the JE authors hold would also explain both the esteem felt for Judah, expressed in the passage on him, and the silence concerning the Benjamite kingdom and possibly even the Northern Kingdom.
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Rehoboam fled to Jerusalem, and in 930 BCE (some date it in 920 BCE), Jeroboam was proclaimed king over all Israel at Shechem. After the revolt at Shechem at first only the tribe of Judah remained loyal to the house of David. But very soon after the tribe of Benjamin joined Judah. The northern kingdom continued to be called the Kingdom of Israel or Israel, while the southern kingdom was called the Kingdom of Judah.
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It absolves Omri from accusations of regicide. Following Jeroboam and Nadab, Omri becomes the third king of Israel who has neither committed regicide (unlike Baasha and Zimri), nor is the son of a regicide (unlike Elah). According to Edward F. Campbell, there is one distinctive feature of the biblical narrative concerning the kings Zimri and Omri. The military of Israel itself is the instigator of the action in this narrative, assisting in the elevation of both kings in power.
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In the fifth year of Rehoboam's reign, commonly dated ca. 926 BCE, Shishak swept through Judah with a powerful army of 60,000 horsemen and 1,200 chariots, in support of Jeroboam. According to , he was supported by the Lubim (Libyans), the Sukkiim, and the Kushites ("Ethiopians" in the Septuagint). Shishak took away treasures of the Temple of Yahweh and the king's house, as well as shields of gold which Solomon had made;; Rehoboam replaced them with brass ones.
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The Kingdom of Israel survived for about two centuries. During this period, the Books of Kings mention 9 occasions where the throne of the kingdom was captured by usurpers. Among these 9 usurpers, only Omri and Jehu managed to establish relatively stable and long-lived dynasties. Both the House of Jeroboam and the House of Baasha were only represented by two generations of kings, while 4 of the usurpers were succeeded by someone not related to them.
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A tradition of identifying Iddo with the unnamed prophet of 1 Kings 13 can be found in the Talmud,Talmud Bavli, tractate Sanhedrin, page 104a. first-century CE Jewish historian Josephus, the fourth- and fifth-century Christian commentator Jerome, and the medieval Jewish commentator Rashi. The protagonist of 1 Kings 13 is identified simply as "a man of God"See 1 Kings 13:1, etc. who prophesies against Jeroboam, as Iddo is said to have done elsewhere.
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Meanwhile, Daisy persuades the Ickabog not to eat them, but to reveal itself to the people and live amongst them, so that the people learn not to fear it. The group marches on Jeroboam, with the Ickabog handing out flowers to soldiers and citizens of the city. After overcoming their initial fear, they rally around the Ickabog, fuelled by resentment at having been lied to. After arming themselves (to protect the monster), they march on Chouxville.
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Dtr1 saw Israel's history as a contrast between God's judgment on the sinful northern kingdom of Jeroboam I (who set up golden calves to be worshiped in Bethel and Dan) and virtuous Judah, where faithful king David had reigned and where now the righteous Josiah was reforming the kingdom.Knight, pp. 64–65. The exilic Dtr2 supplemented Dtr1's history with warnings of a broken covenant, an inevitable punishment and exile for sinful (in Dtr2's view) Judah.Richter, p. 3.
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2 Kings 13:25 suggests that Jehoahaz's son Joash, who recaptured a number of Israelite cities in three successful battles, could have been the deliverer referred to in , and the Geneva Study Bible maintains this view,Geneva Study Bible of 2 Kings 13, accessed 6 January 2018 but the Jerusalem Bible Footnote at 2 Kings 13:5 and the Cambridge Bible for Schools and Colleges Cambridge Bible for Schools and Colleges on 2 Kings 13, accessed 6 January 2018 argue that Jeroboam II, Joash's son, was the deliverer, citing : :The Lord ... saved them by the hand of Jeroboam the son of Joash The Pulpit Commentary agrees that this was "probably" the case.Pulpit Commentary on 2 Kings 13, accessed 6 January 2018 Adad-nirari III, King of Assyria, (812–783 BC) also made campaigns into the west (804–797 BC), and on one of these incursions captured and sacked the city of Damascus, thus removing the worst enemy of Israel's prosperity, and so he could also be considered the "deliverer".
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Location of Aristotle Mountains on the Antarctic Peninsula. Mount Mayhew () is a peak rising to in Taridin Ridge, between Pequod Glacier and Starbuck Glacier, in the Aristotle Mountains on the east side of Graham Land, Antarctica. The southwest face of the peak is rocky and very steep, while the northeast face is snow-covered. The name is one of several in the vicinity applied by the UK Antarctic Place-Names Committee from Herman Melville's Moby- Dick, Mayhew being the captain of the Jeroboam.
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Abijah then rallied his own troops with a phrase which has since become famous: "God is with us as our leader". The biblical account states that his elite warriors fended off a pincer movement to rout Jeroboam's troops, killing 500,000 of them. Jeroboam was crippled by this severe defeat to Abijah and posed little threat to the Kingdom of Judah for the rest of his reign. He also lost the towns of Bethel, Jeshanah, and Ephron, with their surrounding villages.
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Jehu ( Yehu, meaning "Yahu is He"; ; ) was the tenth king of the northern Kingdom of Israel since Jeroboam I, noted for exterminating the house of Ahab. He was the son of Jehoshaphat,Jehu's father was not the roughly contemporaneous King Jehoshaphat of Judah, whose own father was King Asa of Judah. "Generally Jehu is described as the son only of Nimshi, possibly because Nimshi was more prominent or to avoid confusing him with the King of Judah (R’Wolf)". Scherman, Nosson, ed.
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The Prophecy of Ahijah is a lost text which may have been written by the biblical prophet Ahijah the Shilonite. The book is referred to in . The passage reads :"Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the Seer against (or concerning) Jeroboam the son of Nebat?" Ahijah's prophecy is also mentioned in .
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Qirqisani declares the Rabbinites to be a Jewish sect founded by Jeroboam, although it did not make its appearance until the time of the Second Temple. In opposition to them, Zadok, a disciple of Antigonus of Sokho and founder of his own sect (either the Sadducees or Zadokites) revealed part of the truth on religious subjects, while Anan ben David disclosed the whole. However, in spite of Qirqisani's admiration for Anan, he often disagrees with him in the explanation of the precepts.
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Although little is known about Iddo, he appears in the Books of Chronicles, and in the Book of Zechariah as Zechariah's grandfather. In the Books of Chronicles, the Chronicler states that the events of Solomon's reign, as well as Iddo's prophecies concerning the rival king Jeroboam I of Israel were recorded in writing.See The alleged records composed by Iddo are no longer extant. He is also credited with a history of King Rehoboam, and a history of his son King Abijah.
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The Prophet Hosea, by Duccio di Buoninsegna, in the Siena Cathedral (c. 1309–1311) Illustration of Hosea and Gomer from the Bible Historiale, 1372. Hosea prophesied during a dark and melancholic era of Israel's history, the period of the Northern Kingdom's decline and fall in the 8th century BC. According to the book, the apostasy of the people was rampant, having turned away from God in order to serve both the calves of Jeroboam and Baal, a Canaanite god.Cook, Stephen L. (1989).
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Nor did Abijah show himself zealous in God's cause after all; for when, by the conquest of Bethel (II Chron. xiii. 19), the golden calves came into his possession, he did not destroy them as the law (Deut. vii. 25) enjoined. The rabbis also point out that it was improper for Abijah to accuse the whole of Israel of idolatry and to proclaim the appointment of Jeroboam as king to have been the work of "vain men, the children of Belial" (II Chron. xiii.
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Zechariah ( Zəḵaryāh, meaning "remembered by Yah"; also Zachariah, Zacharias; ) was the fourteenth king of the northern Israelite Kingdom of Israel, and son of Jeroboam II. Zechariah became king of Israel in Samaria in the thirty- eighth year of Azariah, king of Judah. () William F. Albright has dated his reign to 746 BC - 745 BC, while E. R. Thiele offers the dates 753 BC - 752 BC.Edwin Thiele, The Mysterious Numbers of the Hebrew Kings, (1st ed.; New York: Macmillan, 1951; 2d ed.; Grand Rapids: Eerdmans, 1965; 3rd ed.
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This makes it hard to know who the historical Amos truly was. Amos felt himself called to preach in Bethel, where there was a royal sanctuary (), and there to announce the fall of the reigning dynasty and of the northern kingdom. But he is denounced by the head priest Amaziah to King Jeroboam II and is advised to leave the kingdom. There is no reason to doubt that he was actually forced to leave the northern kingdom and to return to his native country.
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Valley of Hinnom, 1900. This section records the religious reform by Josiah that he had performed together with all the people in a covenant (verse 4). The actions cover three areas: # The temple of Jerusalem was cleansed of idols and given the 'designated central role' (verses 4-7, 11-12). # The cult sites in the Judean provinces were desecrated (verses 8—10, 13—14) and those in the former northern kingdom were eradicated, especially the "altar of Bethel" established by Jeroboam (verses 12-20).
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The opening scene shows King Rasni of Nineveh just after his victory over Jeroboam, the "king of Jerusalem". Monstrously vain and arrogant, Rasni relishes the sycophantic praise of his courtiers and tributary kings; he proclaims that "Rasni is god on earth, and none but he". The only dissenting voice comes from the King of Crete, who protests against Rasni's planned incestuous marriage with his sister Remilia. The protest is fruitless: Rasni deprives the Cretan king of his crown, bestowing it upon the upstart flatterer Radagon.
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Numbers 26:35 However, 1 Chronicles 7 claims that he had at least eight sons, including Ezer and Elead, who were killed by local men who came to rob him of his cattle. After their deaths he had another son, Beriah. He was the ancestor of Joshua, son of Nun, the leader of the Israelite tribes in the conquest of Canaan.. According to the biblical narrative, Jeroboam, who became the first king of the Northern Kingdom of Israel, was also from the house of Ephraim.
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Josiah ordered that the tomb be left unmolested in commemoration of his prophecy.2 Kings 23:16-18 In addition to claiming that Iddo the prophet is the unnamed man of 1 Kings 13, Jerome also identifies Iddo the prophet with Oded the father of Azariah, who is found in 2 Chronicles 15:8.Jewish Encyclopedia, Jeroboam Another Iddo is mentioned in Ezra 8:17 as the chief man at the place Casiphia. Ezra requests assistance from Iddo and his brethren to bring servants for the Temple.
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Jehu's son Jehoahaz became the king of Israel during the long reign of Joash, the king of Judah. This is a period of a relatively long and internally stable dynasty, but starkly in contrast to problems from abroad, as Aram-Damascus became the superpower in the region with bitter consequences for Israel (cf. ). The oppression of the Syrian kings, Hazael and his son Ben-hadad is seen as the result of God's anger on Israel's faithlessness, more specifically, 'the sins of Jeroboam' (cf. with ; ; , etc.).
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Following the death of Rehoboam, his son Abijah succeeded the throne as King of Judah. He began his three-year reign (2 Chr. 12:16; 13:1, 2) with a strenuous but unsuccessful effort to bring back the ten tribes of the northern Kingdom of Israel to their allegiance, a path which in his father had chosen not to follow. Following Abijah's ascension to the throne in the 18th year of King Jeroboam I of Israel, he marched north with the purpose of winning Israel back to the Davidic kingdom.
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According to , Abijah became king of Judah in the 18th year of the reign of Jeroboam, and reigned for three years. William F. Albright has dated his reign to 915–913 BCE. E. R. Thiele offers the dates 914/913 - 911/910 BCE. As explained in the Rehoboam article, Thiele's chronology for the first kings of Judah contained an internal inconsistency which later scholars corrected by dating these kings one year earlier, so that Abijah's dates are taken as 915/914 to 912/911 BCE in the present article.
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According to archaeologist Israel Finkelstein, there is doubt about whether the biblical ordering for the reigns of the early monarchs is reliable, and that the sequence preserved in the Bible, in which David follows Saul as king of Israel, may not be historically accurate. However, on the accession of Rehoboam, David's grandson, in c. 930 BCE the northern tribes split from the House of David to form the northern Kingdom of Israel. The first king of the northern kingdom was an Ephraimite, Jeroboam, who likely ruled in 931–909 BCE.
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The leftmost lancet shows the king-priest Melchizedek above Nebuchadnezzar, the latter adoring an idol. The next lancet shows King David holding a harp above Saul throwing himself on his own sword, the latter symbolising the sin of anger, whilst the following lancet shows the Virgin Mary in the arms of Saint Anne, with the French royal coat of arms below. The fourth lancet shows King Solomon above Jeroboam, the latter adoring a golden calf, whilst the final lancet shows the high priest Aaron above Pharaoh and his army drowning in the Red Sea.
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After the death of Solomon in about 931 BCE, most of the Israelite tribes (ten Northern tribes) except for Judah and Benjamin refused to accept Rehoboam, the son and successor of Solomon, as their king. The rebellion against Rehoboam arose after he refused to lighten the burden of taxation and services that his father had imposed on his subjects., Jeroboam, who was not of the Davidic line, was sent forth from Egypt by the malcontents. The Tribe of Ephraim and all Israel raised the old cry, "Every man to his tents, O Israel".
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This worship was in-line with local beliefs and practices, which were observed by the native peoples, and may or may not have been part of the official state religion. Finally, when the religious transition was completed in Asa's fifteenth year, a great feast was held in Jerusalem at Solomon's Temple (). At that time, many northerners, particularly from the tribes Ephraim and Manasseh, migrated to the Kingdom of Judah because of the fruitful golden age in Judah, and the internal conflict in Israel after the fall of the dynasty of Jeroboam I.
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Deuteronomy 20:18) including "passing his son through fire" (verses 3–4; cf Deuteronomy 12:31; 18:10; 2 Kings 17:17), tying to the practices of Jeroboam () and Manasseh (). Facing the attack of the Syro-Ephraimitic forces, Ahaz didn't accept the advice of Isaiah to seek YHWH's protection, but appealed to Tiglath-Pileser, who didn't need Ahaz's invitation to attack Aram. Ahaz's approach made Israel obligated to the Assyrians, whereas Tiglath-Pileser didn't feel the same way and even imposed further tribute on Ahaz for the rescue.
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The United Monarchy of Israel became divided after King Solomon's reign passed to his son Rehoboam in about 931 BCE. Rehoboam refused to grant the northern ten tribes relief from Solomon's taxation and they subsequently formed their own autonomous nation in the north, making Jeroboam their king. The Kingdom of Israel (the Ten Lost Tribes) was taken into Assyrian captivity starting in 740 BCE, culminating with the seizure of Samaria in 721 BCE. Even after invitations to return, many years later, no large representation of the tribes ever returned to their former boundaries.
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Santori included excerpts of Cuneus Prophetarum in his book to symbolize the continuity of Albanian religious literature. Santori wrote many plays, including melodramatic comedies and tragedies some of which remain incomplete. His plays include Jeroboam, a tragedy of biblical content and Alessio Dukagino a melodrama written between 1855 and 1860, recounting the life of Lekë Dukagjini, an Albanian prince who fought against the Ottoman Empire. His best-known play, Emira, titled after the name of its central figure, is considered to be the first original Albanian drama ever written.
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In the Bible, in Moses' absence, certain people who went out of Egypt with the Hebrews worship a golden calf saying "This is your God, O Israel, who brought you up out of Egypt." Hundreds of years later, Samaria was founded and became the capital of the Northern Kingdom of Israel. King Jeroboam, its first king, also made two golden calves and said, "These are your gods, O Israel, who brought you up out of Egypt." The Quran tells the story of a calf while Moses is gone.
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A man called "the Samari" Yusuf Ali or "the Samaritan" (Arberry) is blamed for protagonizing their idolatry. A verse in Hosea 8:5–6 contains the same content as Ta-Ha 20.97 where Hosea refers to the Jeroboam calf and the Quran refers to the earlier calf. Both feature a prophet speaking to the Samaritan/Samaria promising to destroy the calf. In the Quran, Moses' punishment that the Samari cannot be touched is the same as the modern Samaritan's punishment where no Jew was allowed to touch them because of their idolatry.
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Mandel, David. Who's Who in the Jewish Bible. Jewish Publication Society, 1 Jan 2010, pg 85 All subsequent kings in both the ancient first united Kingdom of Israel and the later Kingdom of Judah claimed direct descent from King David to validate their claim to the throne in order to rule over the Israelite tribes. After the death of David's son, King Solomon, the ten northern tribes of the Kingdom of Israel rejected the Davidic line, refusing to accept Solomon's son, Rehoboam, and instead chose as king Jeroboam and formed the northern Kingdom of Israel.
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Consequently, Rabbi Akiba argued, at the time of Hezekiah's illness, God must have reduced the original number of years allotted to Hezekiah, and upon Hezekiah's recovery, God must have added back only that which God had previously reduced. The Rabbis, however, argued back that the prophet in the days of Jeroboam who prophesied in did not prophesy that Josiah would necessarily descend from Hezekiah. The prophet prophesied in that Josiah would be born "to the house of David." Thus Josiah might have descended either from Hezekiah or from some other person in the Davidic line.
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Amaziah outlived Joash by at least fifteen years, but his violent death in the reign of Jeroboam II, the son of Joash, (verses 15–16) probably still related back to the events of his defeat. Amaziah's successor, Azariah (later, Uzziah), was chosen by 'the people of Judah' (verse 21), probably meaning 'the people of the land', who had an 'increasingly influential role in Judean politics' since the end of Athaliah's reign. Azariah () managed to consolidate his father's conquest of Edom by claiming the port of Elath for Judah (cf. ).
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When she attempts to reveal the plot to the king, she is kidnapped and placed in the dungeons. Bert meanwhile escapes the city with the help of an incorrupt guard as Major Roach leads soldiers to arrest him. Arriving in the city of Jeroboam, Bert meets Roderick Roach, who tells him that Spittleworth killed Major Roach and imprisoned his family upon the latter's failure to capture Bert. However, before the two can go anywhere, they are captured by Basher John, and taken to the orphanage, where Bert meets Daisy.
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Rehoboam (; Hebrew: רְחַבְעָם, Reḥav'am; Greek: Ροβοαμ, Rovoam; ) was the first king of the Kingdom of Judah. He was a son of and the successor to Solomon and a grandson of David. In the account of I Kings and II Chronicles, he was initially king of the United Monarchy of Israel, but after the ten northern tribes of Israel rebelled in 932/931 BC to form the independent Northern Kingdom of Israel, under the rule of Jeroboam, Rehoboam remained as king only of the Kingdom of Judah, or southern kingdom.
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Conventional biblical chronology dates the start of Rehoboam's reign to the mid-10th century BC. His reign is described in and and in in the Hebrew Bible. Rehoboam was 41 years old (16 in Chapter 12 of Kings III in the Septuagint) when he ascended the throne. The United Kingdom of Solomon breaks up, with Jeroboam ruling over the Northern Kingdom of Israel (in green on the map). The assembly for the coronation of Solomon's successor, Rehoboam, was called at Shechem, the one sacredly historic city within the territory of the Ten Tribes.
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The ownership of Bethel is also ambiguous. Though Joshua allocated Bethel to Benjamin, by the time of the prophetess Deborah, Bethel is described as being in the land of the Tribe of Ephraim (). Then, some twenty years after the breakup of the United Monarchy, Abijah, the second king of Kingdom of Judah, defeated Jeroboam of Israel and took back the towns of Bethel, Jeshanah and Ephron, with their surrounding villages. Ephron is believed to be the Ophrah that was also allocated to the Tribe of Benjamin by Joshua.
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After the kingdom of Israel was split into two kingdoms on the death of King Solomon (c.931 BC), Jeroboam, the first king of the northern Kingdom of Israel, made two calves of gold ( ff) and set one up in Bethel, and the other in Dan in the far north of his kingdom. This was apparently to make it unnecessary for the people of Israel to have to go to Jerusalem to worship in the temple there. It seems that this action provoked the hostility of the Judaeans.
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During the invasion, the Philistines and Edomites were taking advantage of the situation and raiding towns and villages in Judah. Ahaz asked Tiglath-Pileser III of Assyria for help.biblical literature :: The divided monarchy: from Jeroboam I to the Assyrian conquest - Britannica Online Encyclopedia The Assyrians defended Judah, conquering Israel, Aram-Damascus and the Philistines, but the post-war alliance only brought more trouble for the king of Judah. Ahaz had to pay tribute to Tiglath-Pileser III with treasures from the Temple in Jerusalem and the royal treasury.
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Finkelstein concludes that the memory of a united monarchy was inspired by the Saul's conquered territory serving first the ideal of a great united monarchy ruled by a northern king in the times of Jeroboam II, and next to the ideal of a united monarchy ruled from Jerusalem.Finkelstein, Israel, (2020). "Saul and Highlands of Benjamin Update: The Role of Jerusalem", in Joachim J. Krause, Omer Sergi, and Kristin Weingart (eds.), Saul, Benjamin, and the Emergence of Monarchy in Israel: Biblical and Archaeological Perspectives, SBL Press, pp. 43-51.
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Venus and Adonis Jacques Ignatius de Roore painted mainly historical subjects and portraits. He was best known for his decorative ceiling and wall paintings and a few altarpieces. He also produced imitations and copies of the great Flemish masters such as Rubens, van Dyck and David Teniers II. Paintings by de Roore are in the collections of the Louvre Museum (the Couple before the Altar of a Temple Dedicated to Diana), the Rijksmuseum (the Idolatry of Jeroboam) and the Royal Museum of Fine Arts Antwerp (The City of Antwerp pays tribute to the Austrian dynasty and Samson insulted by the Philistines).
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Although Abijah took up God's cause against Jeroboam, the idolatrous king of Israel, he was not permitted to enjoy the fruits of his victory over the latter for any considerable time, dying as he did shortly after his campaign (Josephus, "Ant." viii. 11, § 3). The rabbis recount many transgressions committed by Abijah against his fellow men, which resulted in drawing God's vengeance upon him more speedily than upon Jeroboam's idolatries. Thus it is stated that he mutilated the corpses of Jeroboam's soldiers, and even would not permit them to be interred until they had arrived at a state of putrefaction.
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However, even by the time of the prophetess Deborah, Bethel is described as being in the land of the Tribe of Ephraim (). Some twenty years after the breakup of the United Monarchy, Abijah, the second king of Kingdom of Judah, defeated Jeroboam of Israel and took back the towns of Bethel, Jeshanah and Ephron, with their surrounding villages (). Ephron is believed to be the Ophrah that was also allocated to the Tribe of Benjamin by Joshua (). The riverine gulch, naḥal Ḳanah (Joshua 17:9), divided Ephraim's territory to the south, and Manasseh's territory to the north.
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The account in 2 Kings states that he did evil in the sight of Yahweh, and his people followed the religious practices of the house of Jeroboam, which included the worship of a cultic pole of Asherah in Samaria. The kings of the Arameans, Hazael and Ben-hadad, prevailed over him (2 Kings 13:1–3). Jehoahaz besought the Lord for a deliverer to relieve Israel from Aramean oppression, and He provided a savior for Israel, who is not named.Jewish Encyclopedia, "Jehoahaz" The Arameans were defeated, but this left Jehoahaz with an army reduced to 50 horsemen, 10 chariots and 10,000 foot soldiers.
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According to the eponym canon, he campaigned in all directions until the last of his 18 years of reign (783 BC), and he was the builder of the temple of Nabu at Nineveh. Among his actions was a siege of Damascus in the time of Ben-Hadad III in 796 BC, which led to the eclipse of the Aramaean Kingdom of Damascus and allowed the recovery of Israel under Jehoash (who paid the Assyrian king tribute at this time) and Jeroboam II. Despite Adad-nirari's vigour, Assyria entered a several-decades-long period of weakness following his death.
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Adherents believe that the Twelve Tribes of Israel are the twelve sons of the patriarch Jacob (who was later named Israel). Jacob elevated the descendants of Ephraim and Manasseh (the two sons of Joseph) to the status of full tribes in their own right, replacing the tribe of Joseph. A division occurred among the twelve tribes in the days of Jeroboam and Rehoboam, with the three tribes of Judah, Benjamin, and partially Levi, forming the Kingdom of Judah, and the remaining ten tribes forming the Kingdom of Israel (Samaria). Thus, they argue, "the great bulk of Israelites are not the Jews".
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The Arrogance of Rehoboam, drawing by Hans Holbein the Younger According to the Jewish Encyclopedia, "Solomon's wisdom and power were not sufficient to prevent the rebellion of several of his border cities. Damascus under Rezon secured its independence [from] Solomon; and Jeroboam, a superintendent of works, his ambition stirred by the words of the prophet Ahijah (), fled to Egypt. Thus before the death of Solomon, the apparently unified kingdom of David began to disintegrate. With Damascus independent and a powerful man of Ephraim, the most prominent of the Ten Tribes, awaiting his opportunity, the future of Solomon's kingdom became dubious"."Rehoboam".
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1 Kings 16:29 through 22:40 contains the narrative of Ahab's reign. His reign was slightly more emphasised upon than the previous kings, due to his blatant trivialization of the "sins of Jeroboam", which the previous kings of Israel were plagued by, and his subsequent marriage with a pagan princess, the nationwide institution of Baal worship, the persecution of Yahweh's prophets and Naboth's shocking murder. These offenses and atrocities stirred up populist resentment from figures such as Elijah and Micaiah. Indeed, he is referred to by the author of Kings as being "more evil than all the kings before him".
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Charles Horne, 1909. Jeroboam's wife is a character in the Hebrew Bible. She is unnamed in the Masoretic Text, but according to the Septuagint, she was an Egyptian princess called Ano: :And Sousakim gave to Jeroboam Ano the eldest sister of Thekemina his wife, to him as wife; she was great among the king's daughters... 1 Kings 12:24e, New English Translation of the Septuagint She is mentioned in 1 Kings 14, which describes how she visited the prophet Ahijah the Shilonite. Her son Abijah was sick, and on her husband Jeroboam's instructions she disguised herself and went to Ahijah.
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This chapter is organized chiastically: :A formulaic introduction (16:1–4) ::B threat to Jerusalem and bribe of Tiglath-pileser (16:5–9) :::C state visit to Damascus (16:10–11: altar) ::::D Ahaz ministers at the altar (16:12–14) :::C' continuing worship at the altar (16:15–16) ::B' tribute to Tiglath-pileser and plunder of temple (16:17–18) :A' summary (16:19–20) Centering on Ahaz's interest in the altar of Damascus, the narrator highlights the typology of this passage, contrasted the images of Solomon and Jeroboam at altars in the First Book of Kings (, ), to Ahaz standing before the altar, a replica of that in Damascus, becoming 'another Jeroboam', setting up an alternative worship to that of Solomon's temple, so Judah repeats the sin of Israel and would suitably be doomed at the end. Ahaz is judged more severely than any king of Judah other than Manasseh, as he followed the ways of Israel's kings rather than David's. Ahaziah of Judah did the same (2 Kings 8:27), but with the "excuse" of being part of Ahab's family, whereas no excuse is given for Ahaz. Going further that imitating Israel's alternative worship, Ahaz revived the customs of the Canaanite nations that Israel had originally displaced (16:3) causing 'idolatrous shrines sprinkled throughout the land'.
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The religious climate of the Kingdom of Israel appears to have followed two major trends. The first, that of worship of Yahweh, and the second that of worship of Baal as detailed in the Hebrew Bible () and in the Baal cycle discovered at Ugarit. According to the Hebrew Bible Jeroboam built two places of worship, one at Bethel and one at far northern Dan, as alternatives to the Temple in Jerusalem.Jonathan S. Greer (2015) "The Sanctuaries at Dan and Bethel"() He did not want the people of his kingdom to have religious ties to Jerusalem, the capital city of the rival Kingdom of Judah.
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Shechem was the place appointed, after Solomon's death, for the meeting of the people of Israel and the investiture of his son Rehoboam as king; the meeting ended in the secession of the ten northern tribes, and Shechem, fortified by Jeroboam, became the capital of the new kingdom (1 Kings 12:1; 14:17; 2 Chronicles 10:1). After the kings of Israel moved, first to Tirzah () and later on to Samaria, Shechem lost its importance, and we do not hear of it until after the fall of Jerusalem (587 BC; ). The events connected with the restoration were to bring it again into prominence.
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The Neolithic settlements represented at Labweh have been found dating to at least the 7th millennium BC. It has been suggested that it was known to the Egyptians as Lab'u, to the Assyrians as Laba'u and as Lebo-hamath to the Hebrews. This has been associated with the "entrance of Hamath" mentioned in the Books of Kings and the Book of Ezekiel, noted as the Northern border of King Solomon's territory, but subsequently lost to the Syrians. Jeroboam II, king of Israel, is said to have "restored the territory of Israel from the entrance of Hamath to the Sea of the Arabah (the Dead Sea)".: NKJV translation; cf.
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The work was commissioned in 1773 by Louis-Gabriel Véri-Raionard, Marquis de Véri (1722–1785). Having been produced for such a reputable and demanding collector, this erotic painting, ostensibly light but asserting a real ambition, formed part of a collection of depictions that were amorous, at times coarse and yet eminently representative of the spirit of French society at a time when the Enlightenment movement was about to waver. The canvas seemed to unveil a profound revitalization of Fragonard's inspiration that first distinguished itself in historical paintings, in particular Jeroboam Sacrificing to Idols, first prize of Rome 1752. The obtaining of this distinction allowed Fragonard to enjoy a great fame.
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Statue of Shemaiah at the University of Liverpool Shemaiah (Samaia in the Septuagint) was a prophet in the reign of Rehoboam (1 Kings 12:22-24). He is venerated as a saint in the liturgical calendar of the Eastern Orthodox Church on January 8. According to 1 Kings and 2 Chronicles, the intervention of Shemaiah prevented a war between Rehoboam and Jeroboam after the latter had led the northern tribes of Israel to separate from the tribes of Judah and Benjamin.1 Kings 12:22-24; 2 Chronicles 11:2-4 King Rehoboam had assembled 180,000 troops to forcefully bring back the ten rebellious tribes.
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Beta Israel (Ethiopian Jews or Falasha) have a tradition of descent from the lost tribe of Dan. Their tradition states that the tribe of Dan attempted to avoid the civil war in the Kingdom of Israel between Rehoboam, son of Solomon and Jeroboam, son of Nebat, by resettling in Egypt. From there they moved southwards up the Nile into Ethiopia, and the Beta Israel are descended from these Danites. They have a long history of practicing such Jewish traditions as kashrut, Sabbath and Passover and for this reason their Jewishness was accepted by the Chief Rabbinate of Israel and the Israeli government in 1975.
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The picture of Gehenna as the place of punishment or destruction of the wicked occurs frequently in classic rabbinic sources.e.g. Mishnah Kiddushin 4.14, Avot 1.5, 5.19,20; Tosefta Berachot 6.15; Babylonian Talmud Rosh Hashanah 16b:7a, Berachot 28b Gehenna is considered a purgatory-like place where the wicked go to suffer until they have atoned for their sins. It is stated in most Jewish sources that the maximum amount of time a sinner can spend in Gehenna is one year. The Mishnah names seven Biblical individuals who do not get a share in Olam Ha-Ba: Jeroboam, Ahab, Menasseh, Doeg the Edomite, Ahitophel, Balaam, and Gehazi.
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Although it is not expressly stated in the Book of Hosea, it is apparent from the level of detail and familiarity focused on northern geography, that Hosea conducted his prophetic ministries in the Northern Israel (Samaria), of which he was a native. In Hosea 5:8 ff., there seems to be a reference to the Syro-Ephraimite War which led to the capture of the kingdom by the Assyrians (c. 734–732 BC). Hosea’s long ministry, from the reign of Jeroboam II (787-747) to the reign of Hoshea (731-722),Day, J., Hosea in Barton, J. and Muddiman, J. (2001), The Oxford Bible Commentary, p.
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For the biblical account, see On the date of Jeroboam I, see The accents of the tribes were distinctive enough even at the time of the confederacy so that when the Israelites of Gilead, under the leadership of Jephthah, fought the Tribe of Ephraim, their pronunciation of shibboleth as sibboleth was considered sufficient evidence to single out individuals from Ephraim, so that they could be subjected to immediate death by the Israelites of Gilead. Ephraim was a member of the Northern Kingdom until the kingdom was conquered by Assyria in c. 723 BCE and the population deported. From that time, the Tribe of Ephraim has been counted as one of the Ten Lost Tribes of Israel.
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Rashi on 1 Samuel 9:13 The place may have been destroyed later as well, though the biblical text records no such claimed destruction. Certainly, the shadowy figure of Ahijah the Shilonite, who instigated the revolt of Jeroboam, the son of Nebat, against David's grandson Rehoboam (), came from there, and he bore the same name as the Aaronite priest that consulted the Ark for Saul in . Schley has claimed that the capture of the Ark and the death of Saul occurred in the same battle and that the later Davidic editors redacted the texts to make it appear as if Saul had ruled without either Tent Shrine or Ark, and thus without sacral legitimacy.Schley, 1989, 2009, pp. 191–97.
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Amos prophesied during the reign of Jeroboam II, King of Israel, and of Uzziah of Judah, which places him in the first half of the 8th century BC. According to the book's superscription (Amos 1:1) he was from Tekoa, a town in Judah south of Jerusalem, but his prophetic mission was in the northern kingdom. He is called a "shepherd" and a "dresser of sycamore trees", but the book's literary qualities suggest a man of education rather than a poor farmer. Scholars have long recognized that Amos utilized an ancient hymn within his prophecy, verses of which are found at 4.13; 5.8–9; 8.8; 9.5–6.H.W. Wolff, Joel und Amos (Hermeneia; Philadelphia: Fortress Press, 1977), p. 215.
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Through the process of riddling and eventually disgorgement, the dead yeast cells (lees) are removed from the wine while still maintaining the dissolved carbon dioxide gas. A dosage mixture of fresh wine and some sugar syrup is used to adjust the sweetness level of the wine after it has been disgorged. In the methode ancestrale the disgorgement step is skipped and the wine is sold with the lees still present as sediment in the wine. In the transfer method, after the wines have gone through the traditional method including riddling and disgorgement, the bottles are emptied into a large tank where they are then transferred to small and large format wine bottles such as 3 litre jeroboam and small split sizes used on airlines.
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Name : Mayhew, Mount Feature Class: Summit Country Code: AQ (Antarctica) Feature ID : 9610 Primary Latitude in degrees, minutes, and seconds (see definition): 65° 35' 00" S Primary Longitude in degrees, minutes, and seconds (see definition): 062° 26' 00" W Primary Latitude in decimal degrees: -65.5833333 Primary Longitude in decimal degrees : -62.4333333 Elevation: 1200 Decision Year : 01/01/1976 Description (see definition): A peak, 1,200 m, between Pequod and Starbuck Glaciers on the E side of Graham Land. The SW face of the peak is rocky and very steep, while the NE face is snow-covered. The name is one of several in the vicinity applied by UK Antarctic Place-names Committee (UK-APC) from Herman Melville's Moby Dick, Mayhew being the captain of the Jeroboam.
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The Bubastite Portal at Karnak, showing the cartouches of Shoshenq I. The Bubastite Portal, a relief discovered at Karnak, in Upper Egypt, and similar reliefs on the walls of a small temple of Amun at el-Hibeh, shows Pharaoh Shoshenq I holding in his hand a bound group of prisoners. The names of captured towns are located primarily in the territory of the kingdom of Israel (including Megiddo), with a few listed in the Negeb, and perhaps Philistia. Some of these include a few of the towns that Rehoboam had fortified according to Chronicles. The portal is generally believed to record a historical campaign of Sheshonq I in Judah, but it makes no mention of Jerusalem being sacked, nor of Rehoboam or Jeroboam.
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This time is divided into the following periods: # the sojourn of the children of Israel in Egypt, the Exodus, to Joshua # the kingdom of love extending to Samuel # the kingdom of fear, to the time of Elijah # the kingdom of truth, to the time of Jeroboam II # the time of Israel's salvation from oppression under Hezekiah # from the time of Hezekiah to the reign of Manasseh The fourth series is filled with "meekness" (ib. p. 163). Whoever studies the Torah receives "meekness" as a reward. In addition there is a second recompense, which is the Mishnah. In this introduction of the Mishnah there is a trace of apology intended for those who believe that only the Torah was delivered on Mount Sinai.
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Map of Israel as it was in the 9th century BC. Blue is the Kingdom of Israel. Golden yellow is the Kingdom of Judah. According to the Bible, by the 9th century BC, the Kingdom of Israel, once united under Solomon, divided into the northern Kingdom of Israel and the southern Kingdom of Judah (which retained the historical capital of Jerusalem along with its Temple). Omri, King of Israel, continued policies dating from the reign of Jeroboam, contrary to religious law, that were intended to reorient religious focus away from Jerusalem: encouraging the building of local temple altars for sacrifices, appointing priests from outside the family of the Levites, and allowing or encouraging temples dedicated to Baal, an important deity in ancient Canaanite religion.
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2 Kings 14 is the fourteenth chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible. The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. This chapter records the events during the reigns of Amaziah the son of Joash, king of Judah, as well as of Joash, and his son, Jeroboam (II) in the kingdom of Israel. The narrative is a part of a major section 2 Kings 9:1–15:12 covering the period of Jehu's dynasty.
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Jeroboam's reign outshines that of Joash, his father, as the northern kingdom enjoys a glorious period, when Aram-Damascus was ensnared between Israel and Assyria (cf. verse 28), that apparently allowed Jeroboam to control the territories northwards to Hamath on the Orontes, and also to the east and south as far as the Dead Sea (verse 25). This implies a hegemony over Judah, or at least the Jordan valley and the regions east of the Jordan, Gilead and Gad. The Book of Amos provides highlights to Israel's momentary political success: 'they were proud of the land they gained (), the higher classes at least enjoyed the incoming wealth (), the people believed they were God's favorites ()', although Amos prophesied that this period of happiness would be short.
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This explains why the usurpers had to eliminate the heirs of the previous dynasties, in an effort to solidify their own hold on the throne. Baasha seems to have orchestrated his coup d'état at a time when the House of Jeroboam was relatively weak, following unsuccessful wars against Shishak and Abijah of Judah, and territorial losses. The fall of the House of Baasha seems to have been a consequence of their own military weakness, as it followed lost unsuccessful wars against Asa of Judah and Ben- Hadad I. In the narrative of the Books of Kings, new and inexperienced monarchs often had to face prospective usurpers in the early years of their reign. The successful usurpations represent cases where the legitimate king could not survive this power struggle.
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Cambridge Bible for Schools and Colleges on 1 King 11, accessed 4 June 2017 According to these passages, Jeroboam fled from Solomon and stayed with Shishaq until Solomon died, and Shishaq invaded Judah, mostly the area of Benjamin, during the fifth year of the reign of Rehoboam, taking with him most of the treasures of the temple built by Solomon. Shoshenq I is generally attributed with the raid on Judah: this is corroborated with a stele discovered at Tel Megiddo. Bible apologists such as Kenneth Kitchen claim that Shoshenq's successor, Osorkon I, lavished 383 tons of gold and silver on Egyptian temples during the first four years of his reign and correlate it directly to the looting,K.A. Kitchen, On the Reliability of the Old Testament, William Eerdmans & Co, 2003. p.
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A depiction of the earthquake in the Book of Amos; Illuminated Bible from the 1220s, National Library of Portugal A major earthquake is referred to in the book of the prophet Amos. Amos dated his prophecy to "two years before the earthquake, when Uzziah was king of Judah and Jeroboam son of Jehoash was king of Israel" (Amos 1:1, NIV). Over 200 years later, the prophet Zechariah predicted a future earthquake from which the people would flee as they fled in the days of Uzziah (Zechariah 14:5). Geologists believe they have found evidence of this major earthquake in sites throughout Israel and Jordan.Steven A. Austin, Gordon W. Franz, and Eric G. Frost, "Amos's Earthquake: An Extraordinary Middle East Seismic Event of 750 B.C." International Geology Review 42 (2000) 657-671.
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Russell suggests that the connection to Jeroboam may have been later, possibly coming from a Judahite redactor. Pauline Viviano, however, concludes that neither the references to Jeroboam's calves in Hosea (Hosea 8:6 and 10:5) nor the frequent prohibitions of idol worship in the seventh-century southern prophet Jeremiah show any knowledge of a tradition of a golden calf having been created in Sinai. Some of the earliest evidence for Judahite traditions of the exodus is found in Psalm 78, which portrays the Exodus as beginning a history culminating in the building of the temple at Jerusalem. Pamela Barmash argues that the psalm is a polemic against the Northern Kingdom; as it fails to mention that kingdom's destruction in 722 BCE, she concludes that it must have been written before then.
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Julianus ben Sabar (also known as Julian or Julianus ben Sahir and Latinized as Iulianus Sabarides) was a messianic leader of the Samaritans, who led a failed revolt against the Byzantine Empire during the early 6th century. In 529 Julianus led a revolt against the Byzantine Empire ruled by Justinian I, because of legislation outlawing the Samaritan religion, according to Procopius, though Cyril of Scythopolis claimed it was because of tension with Christians.Alan David Crown, Reinhard Pummer, Abraham Tal A companion to Samaritan studies Coronet Books (1993) p140 entry for Julianus ben Sabar Julianus declared himself King of Israel, taking Jeroboam as his model, and led a Samaritan army to ravage the cities of Scythopolis, Caesarea Maritima, Neapolis, Bethlehem, and Emmaus. By 530 he had succeeded in capturing virtually all of Samaria.
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Rubin, Uri. "Tradition in Transformation: the Ark of the Covenant and the Golden Calf in Biblical and Islamic Historiography," Oriens (Volume 36, 2001): 202. some believe that his character is a reference to the worship of the golden calves built by Jeroboam of Samaria, conflating the two idol-worshiping incidents into one. Samiri has also been linked to the rebel Hebrew leader Zimri on the basis of their similar names and a shared theme of rebellion against Moses’ authority.Rubin, Uri. "Tradition in Transformation: the Ark of the Covenant and the Golden Calf in Biblical and Islamic Historiography," Oriens (Volume 36, 2001): 202. Others link him to the Mesopotamian city of Samarra and suggest that he came from a cow-worshiping people, giving his name as Musa bin Zafar.
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Ezekiel records the general rebellion of the children of Israel against God (Meir Leibush ben Yehiel Michal to Ezekiel chap. 2). Rabbinic commentators understood this general rebellion as referring to that of Jeroboam and the Ten Tribes against the Kingdom of David and the priesthood of Zadok. A number of commentators point out that at the time of a popular rebellion the true adherents to the king stand firm in their commitment of support to the king, and once the rebellions subsides the king comes forth the reward his unwavering supporters.Isaac Abrabanel on Ezekiel 44:18, Chafetz Chaim to the Torah, Haphtorah to Parshat Emor As recognition for not participating in idol worship and for actively and publicly sanctifying God's holy name, the sons of Zadok were granted numerous benefits in the Third Temple(Meir Leibush ben Yehiel Michal to Malachi 3:3).
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There are differences of opinion as to precisely when and by whom the song was written. George E. Mendenhall from the University of Michigan assigns it to the period just after the defeat of the Israelite militia at the battle of Eben-Ezer, and its authorship to the prophet Samuel: :"The poem cannot have originated at any time than after the destruction of Shiloh" and "... there is an impressive number of linguistic correlations in this text with the language and idioms of the syllabic texts from Byblos; those correlations also cluster around Exodus 15, Judges 5, Deuteronomy 33, and Genesis 49". When all of Deuteronomy 31:14–23 was referred to JE, the poem was believed to be anterior thereto, and was believed to be contemporary with the Assyrian wars under Jehoash and Jeroboam II (c. 780 BCE).
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He then approached the elder rabbis of the Yishuv asking them to withdraw their denunciation. The rabbis claimed that their intention had been to reach a consensus on whether Kook's writings were acceptable, but their letter had been surreptitiously inserted by Kook's critics in to their inflammatory booklet without their knowledge. A harsh proclamation issued against Kook in 1926 contained letters from three European rabbis in which Yosef Rosin referred to him as an "ignorant bore", Shaul Brach intimated that his Hebrew initials spelt the word "vomit" and likened him to King Jeroboam known for seducing the masses to idolatry, and Eliezer David Greenwald declared him an untrustworthy authority on Jewish law adding that his books should be burnt. When Jewish prayers at the Western Wall were broken up by the British in 1928, Kook called for a fast day, but as usual, the ultra-Orthodox community ignored his calls.
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The Sages argued to Rabbi Akiba that Isaiah's prophesy to Hezekiah in "And I will add to your days fifteen years," supports the Sages' interpretation. Rabbi Akiba replied that God made the addition to Hezekiah's lifespan from years that God had originally intended for Hezekiah that Hezekiah had previously lost due to sin. Rabbi Akiba cited in support of his position the words of the prophet in the days of Jeroboam, before the birth of Hezekiah, who prophesied (as reported in ), "a son shall be born to the house of David, Josiah by name." Rabbi Akiba argued that since the prophet prophesied the birth of Manasseh's son Josiah before the birth of Manasseh's father Hezekiah, it must be that at Hezekiah's birth God had allotted to Hezekiah enough years to extend beyond the time of Hezekiah's illness (when Isaiah prophesied in ) so as to include the year of Manasseh's birth.
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Perhaps, also, the allusion might be to the situation described in II Kings 12:18ff. At all events, without stretching a point, such passages as those on Benjamin and Levi may be assumed to refer to the beginning of the eighth century BC, and the passage on Joseph hardly presupposes the period of Jeroboam I. Hence Reuss (Geschichte der Heiligen Schriften des Alten Testaments, p. 213), Cornill ("Einleitung in das Alte Testament," p. 72), and others are justified in considering the blessing of Moses to have originated in the eighth century BC. In any case, none of the verses indicates the authorship of Moses; this tradition is not implied in any feature of the blessing itself, and is merely referred to in the introductory and closing verses (31:30, 32:44a), which are intended to furnish a setting to the poem and to establish the connection between its various sections.
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The outcome of the battle was most likely a stalemate for Shalmaneser III – although some vassal states were brought back into line, and later he campaigned on three more occasions against his opponents in 849, 845 and 838 BC, conquering much of the Levant. He failed to take Damascus but devastated much of its territory however many of the Phoenician cities received a respite from Assyrian attacks during the reign of Shamshi-Adad V and the regent queen Semiramis.Georges Roux – Ancient Iraq Adad-nirari III proved a vigorous king. Among his actions was a siege of Damascus in the time of Ben- Hadad III in 796 BC, which led to the eclipse of the Aramaean Kingdom of Damascus and allowed the recovery of Israel under Jehoash (who paid the Assyrian king tribute at this time) and Jeroboam II.Ancient Near Eastern History and Culture by William H. Stiebing Jr.
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Where Ticonius believed Revelation should be read in terms of the struggle of the Donatists with false brethren and gentiles, Primasius held the conflict properly lay between the Church and the world. Of special interest is a letter of Augustine to the physician Maximus of Thenae preserved by Primasius, in which the four philosophical cardinal virtues are combined with the later three so-called theological virtues, making the number seven, in a manner nowhere else known of Augustine. The first edition of Primasius's commentary was by Eucharius Cervicornus (Cologne, 1535; reprinted, Paris, 1544), but the most complete and still the most valuable is that of Basel, 1544, which is based on a very ancient manuscript of the Benedictine Monastery of Murbach in Upper Alsace. The same monastery, according to a manuscript catalogue, possessed a work Contra haereticos, which is no longer extant, and alludes to other works, especially one on Jeroboam.
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Jonah and the Whale (1621) by Pieter Lastman The Book of Jonah is a book of the Nevi'im ("Prophets") in the Hebrew Bible. It tells of a Hebrew prophet named Jonah son of Amittai who is sent by God to prophesy the destruction of Nineveh but tries to escape the divine mission.II Kings 14:25 Set in the reign of Jeroboam II (786–746 BC), it was probably written in the post-exilic period, some time between the late 5th to early 4th century BC. The story has a long interpretive history and has become well known through popular children's stories. In Judaism, it is the Haftarah portion read during the afternoon of Yom Kippur to instill reflection on God's willingness to forgive those who repent; United Jewish Communities (UJC), "Jonah's Path and the Message of Yom Kippur." it remains a popular story among Christians.
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De Roore was born in Antwerp in 1686 as the son of Erik de Roore, a dealer in paintings and antiques, and Anna Maria van der Haegen, the daughter of a painter. He started his training as a painter with Jan Sebastiaen Loybos in 1699. He briefly interrupted his artistic studies after his mother died on 15 February 1701 and trained with his uncle Karel van der Haegen as a goldsmith. He was able to start his study of painting again through the intervention of the leading Antwerp painter Abraham Genoels. He trained from 1701 to 1702 with the Brussels tapestry designer Lodewijk van Schoor who had established himself in Antwerp in 1696.Frans Jozef Peter Van den Branden, Geschiedenis der Antwerpsche schilderschool, Antwerpen, 1883, p. 1172-1179 The Idolatry of Jeroboam Lodewijk van Schoor died in September 1702. De Roore then left with his new guardian for Brussels in May 1703 to find another teacher but was unsuccessful.
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The documentary hypothesis can be used to further understand the layers of this narrative: it is plausible that the earliest story of the golden calf was preserved by E (Israel source) and originated in the Northern kingdom. When E and J (Judah source) were combined after the fall of northern kingdom, "the narrative was reworked to portray the northern kingdom in a negative light," and the worship of the calf was depicted as "polytheism, with the suggestion of a sexual orgy" (see Exodus 32:6). When compiling the narratives, P (a later Priest source from Jerusalem) may have minimized Aaron's guilt in the matter, but preserved the negativity associated with the calf. Alternatively it could be said that there is no golden calf story in the J source, and if it is correct that the Jeroboam story was the original as stated by Friedman, then it is unlikely that the golden calf events as described in Exodus occurred at all.
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Younker, R. 1991. A preliminary report of the 1990 season at Tel Gezer, excavations of the "Outer Wall" and the "Solomonic" Gateway (July 2 to August 10, 1990). Andrews University Seminary Studies. 29: 19-60. A report in 2019 by geologists studying layers of sediment on the floor of the Dead Sea further confirmed this particular seismic event.Fact-checking the Book of Amos: There Was a Huge Quake in Eighth Century B.C.E. By Ruth Schuster Haaretz, Jan 03, 2019. Quote: "An earthquake that ripped apart Solomon’s Temple was mentioned in the Bible and described in colorful detail by Josephus – and now geologists show what really happened." Amos of Tekoa delivered a speech at the Temple of the Golden Calf in the city of Bethel in the northern kingdom of Israel just "two years before the earthquake" (Amos 1:1), in the middle of eighth century BC when Uzziah was king of Judah and Jeroboam II was king of Israel.
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Rehoboam and Jeroboam I, 1860 woodcut by Julius Schnorr von Karolsfeld The Chronicles narrative begins with Adam, Seth and Enosh, and the story is then carried forward, almost entirely through genealogical lists, down to the founding of the first Kingdom of Israel (in the "introductory chapters", 1 Chronicles 1–9).Barnes, W. E. (1899), Cambridge Bible for Schools and Colleges on 1 Chronicles, accessed 29 January 2020 The bulk of the remainder of 1 Chronicles, after a brief account of Saul in chapter 10, is concerned with the reign of David (1 Chronicles 11–29). The next long section concerns David's son Solomon (2 Chronicles 1–9), and the final part is concerned with the Kingdom of Judah, with occasional references to the second kingdom of Israel (2 Chronicles 10–36). The final chapter covers briefly the reigns of the last four kings, until Judah is destroyed and the people taken into exile in Babylon.
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Coucke departed from this presupposition- based approach, using instead the data of the biblical texts as his starting place (an inductive approach). From those data, he came to the following conclusions: 1) During the period of the divided kingdom, Judah’s regnal year began in the fall month of Tishri, whereas that of the northern kingdom, Israel, began in Nisan. (Coucke also allowed that the northern kingdom may have begun its calendar in the Egyptian month of Thoth, since Jeroboam resided in Egypt for many years before becoming the first king of Israel, but Coucke was wrong in assuming that at the time of Egypt’s Third Intermediate Period, Thoth came in the spring at the same time as the Hebrew Nisan.) 2) For the first few years of the divided kingdom, Judah used accession reckoning for its kings, whereas Israel used nonaccession reckoning.Accession reckoning counts the partial calendar year in which a king came to the throne as his "zero" year, whereas nonaccession reckoning counts it as his first year.
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Statue of Fragonard in Grasse, his birthplace Jean-Honoré Fragonard, Blindman's Buff, 1775–1780, Timken Museum of Art, San Diego Jean- Honoré Fragonard was born at Grasse, Alpes-Maritimes, the son of François Fragonard, a glover, and Françoise Petit. Fragonard was articled to a Paris notary when his father's circumstances became strained through unsuccessful speculations, but showed such talent and inclination for art that he was taken at the age of eighteen to François Boucher. Boucher recognized the youth's rare gifts but, disinclined to waste his time with one so inexperienced, sent him to Chardin's atelier. Fragonard studied for six months under the great luminist, then returned more fully equipped to Boucher, whose style he soon acquired so completely that the master entrusted him with the execution of replicas of his paintings. Though not yet a student of the Academy, Fragonard gained the Prix de Rome in 1752 with a painting of Jeroboam Sacrificing to the Golden Calf, but before proceeding to Rome he continued to study for three years under Charles-André van Loo.
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Deportation of the Northern Kingdom of Israel by the Assyrian Empire: Assyrian captivity CT theologians point out that the New Covenant of Jeremiah 31:31 is a direct response to the Breach of Jeroboam and the resulting desolation of the land brought about by the sins of both houses of the divided kingdom. The Commonwealth of Israel, mentioned in Ephesians Ch. 2, is composed of those near and those far, which, according to Commonwealth Theology, alludes to the House of Judah and the House of Israel, respectively. The "near" "far" connection is substantiated by the fact that this same language was used in the Book of Daniel clearly associating "near" with Judah and "far" with those driven (scattered), that is, "Israel": "O Lord, righteousness belongs to You, but to us shame of face, as it is this day—to the men of Judah, to the inhabitants of Jerusalem and all Israel, those near and those far off in all the countries to which You have driven them, because of the unfaithfulness which they have committed against You" (Dan. 9:7). (See "Assyrian captivity").
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In 2017 an archaeological dig began at Deir el-ʿAzar, the site of the convent, led by Israel Finkelstein of Tel Aviv University and Christophe Nicolle and Thomas Römer of the College de France. The first season brought to light a huge, 110 by 150 metres stone platform or podium at the top of the hill, with retaining walls 3 m thick, 6 to 7 metres high and perfectly aligned north–south and east–west, which were dated to the first half of the eighth century BCE during the Iron IIB period (900–700 BCE). Finkelstein attributed the ancient structure to King Jeroboam II of the northern Kingdom of Israel, seeing in it a sign of its dominance over the southern Kingdom of Judah and its capital, Jerusalem.Assaf Kleiman, Preliminary Report on the 2017 Season, at the website of The Shmunis Family Excavations at Kiriath-Jearim: A Joint Tel Aviv University/Collège de France Project, 21 July 2018, accessed 30 January 2019Nir Hasson, Israeli Excavation Reveals New Findings About the Ark of the Covenant, Haaretz, 11 December 2018, accessed 30 January 2019 He speculated that the platform might have housed an administration compound that included a temple of the Ark, with the aim of enforcing the domination of Israel over Judah.
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