The bitter invectives against Ammon, Moab, Edom, Philistia, Tyre, Sidon and Egypt, put into Yahweh's mouth, are based wholly on the fact that these peoples are regarded as hostile and hurtful to Israel; Babylonia, though nowise superior to Egypt morally, is favoured and applauded because it is believed to be the instrument for securing ultimately the prosperity of Yahweh's people.
The administration of the affairs of the world by the God of Israel is represented, in a word, as determined not by ethical considerations but by personal preferences.
Xl.-1v., that Israel's mission is to give the knowledge of religious truth to the other nations of the world; he goes so far as to say that Yahweh's object in restoring the fortunes of Israel is to establish his reputation among the nations as a powerful deity (xxxvi.
The conception of a sacred nation controlled the whole succeeding Jewish development; if it was narrow in its exclusive regard for Israel, its intensity saved the Jewish religion to the world.
2 After a comparison of Israel to a worthless wild vine (xv.) come two allegories, one portraying idolatrous Jerusalem as the unfaithful spouse of Yahweh (xvi.), the other describing the fate of Zedekiah (xvii.).
The following chapters (xxxiv.- xxxix.) are devoted to reconstruction: Edom, the detested enemy of Israel, is to be crushed; the nation, politically raised from the dead, with North and South united (xxxvii.), is to be established under a Davidide king; a final assault, made by Gog, is to be successfully met, 4 and then the people are to dwell in their own land in peace for ever; this Gog section is regarded by some as the beginning of Jewish apocalyptic writing.
3); but the majestic figure of the king-priest, prior to the priesthood of the law, to whom even the father of all Israel paid tithes (cf.
To the vicegerent of Yahweh, seated on the throne of Zion, the king of Israel who is also priest after the order of Melchizedek, and then, after the Gospel had ensured the Messianic interpretation of the Psalm (Matt.
3 They take their place in Israel as the tribe set apart for sacred duties, and without entering into the large question how far the tribal schemes can be used for the earlier history A.
The sanctuaries of Shiloh and Dan lasted until the deportation of Israel (Judges xviii.
"He led them forth like sheep," in Israel in Egypt, and the music of the Witch of Endor, and the appearance of Samuel's spirit in Saul) are as modern as Gluck's.
Indian Vedic henotheism (otherwise called kathenotheism); 3 Semitic monolatry, so important as the probable starting-point of religious development in Israel; the Greek use of " Zeus " almost as we say " God " - even the attempt to arrange deities in a monarchical pantheon, all show the tendency, though it so seldom attains a real victory.
Some authorities believe that the Beni-Israel settled in Kolaba in the 15th century, but they themselves have traditions which indicate a far longer connexion with India (see JEws: § 3).
It evidently suffered in the bloody conflicts of Damascus with Israel (1 Kings xv.
In spite of his own leaning towards mysticism he was a strong opponent of the IIasidim, a mystical sect founded by Israel Ba'al Shem Tobh (Besht) and promoted by Baer of Meseritz.
It would be reasonable to assume that Moab, Ammon, Edom and kindred tribes of Israel in the 15th and preceding centuries were included in the generic term Habiri (or Hebrews) mentioned in the Tell el-Amarna inscriptions as forming predatory bands that disturbed the security of the Canaanite dwellers west of the Jordan.
"How do you know that it is only one beast that does all this mischief?" asked the fourth farmer, whose name was Israel Putnam.
"I will fetch her out," said Israel Putnam.
This happened when Israel Putnam was a young man.
It was used in 1967 for the first time during the six-day Egypt-Israel War, when Soviet and U.S. officials kept each other informed of their actions relating to this conflict, lest anything be misinterpreted by the other party.