اکلوتا فرزند ذبیح اسحٰقؑ یا اسمٰعیلؑ PDF

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"All rights of this book are reserved for the publisher and the author. This copy is for
reading purpose only. This copy cannot be uploaded on any website except those of
the publisher and the author."
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COMMON ABBREVIATIONS
AD/CE anno domini (Latin), in the year of the Lord, Common/

Christian Era.
Ar Arab, Arabia, Arabian, Arabic.
B Bible.
BC Before Christ; Bible Commentary; Biblical
Commentary.
BCE Before Christian/Common Era.
BD Bible Dictionary.
c/ca About, approximately (Latin circa)
CB Commentary of the Bible.
CE Common Era: secular form of AD.
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Cf confer: compare.
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Ch Chapter.
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DB Dictionary of the Bible.
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DSS Dead Sea Scrolls.
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E East.
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E Elohist tradition of some books of the OT of the Bible.
Ed Editor/edited by.
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Edn Edition.
gh d.o
e.g./eg for example (Latin exempli gratia).
am rg
Enc Encyclopedia/Encyclopaedia/Encyclopedic.
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Esp especially.
i.c
Heb Hebrew.
om
i.e. that is, that means, namely.
J Jehovist or Yahwist tradition of some books of the OT
of the Bible.
JE Text of the OT based on the combination of the E & J
Traditions of the Bible.
L Latin.
LLX Septuagint (70): Greek Tr. of the OT claimed to be
accomplished by 70 scholars in Alexandria between
250 -150 BC.
MS/MSS Manuscript/Manuscripts.
MT/Mt Massoretic /Masoretic Text of the OT; Matthew;
Mount.
N North.
³³³³³³³³³³³³³ ix ³³³³³³³³³³
NT New Testament of the Bible containing 27 books: 4
Gospels + Acts + 21 Epistles (letters) + Revelations. It
was originally written in Greek, whereas Jesus Christ
delivered his message in the Aramaic language.
op.cit. in the work already quoted (Latin opere citato).
OT Old Testament of the Bible Consists of 39 books: The
first five are collectively called the Pentateuch or Torah.
It was originally written in Heb.
p/pp Page/pages.
P Priestly tradition of the OT of the Bible.
Pbl/pblg Publisher(s)/Publishing/.
Pbln Publication(s)
Q Quelle (a German word), i.e. source. A hypothetical
common source of the gospels of Matthew and Luke.
q.v. (L quod vide) which see.
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Rvd Revised.
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S South, southern.
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Sic. thus, so: used within brackets, [sic], to show that a
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s.o. Some one.
s.th. Some thing.
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St Saint.
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Tr. Translator, translation, translated by.
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Trad/Tradn Tradition(s).
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Uni./Univ. University.
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v/vv Verse/verses (of the Bible).
V Version (Translations) of the Bible.
Vol. Volume.
Vulg. Vulgate, the Latin Tr. of the Bible accomplished by St
Jerome in late 4th century AD.
W West, western.
Y Yahwist (Jehovist) tradition of the Bible.
(…) It indicates that some word(s), sentence(s), or line(s)
have been left over from the original quotation.
(….) It shows that a sizeable text has been omitted from the
original quotation.
[] Square brackets are used to insert something by the
Tr./Ed., which did not originally exist in the quotation.
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What makes Ghawri's work of particular relevance is his almost total,
albeit deliberate, reliance on the Bible and the works of Biblical
scholars to prove his point.(...). Indeed, the extensive footnotes to
which the attention of the reader is constantly invited in almost every
page of the book constitutes a significant, if not a major, part of the
work itself.(...). Of especial consideration, with regard to Ghawri's
approach, must certainly be his eye for detail and his ability to go
directly to the point; to the heart of the matter, as it were.
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(…). Ghauri deals with this issue in a very systematic manner in 11
chapters with 3 important appendices (…).
The two main issues selected by Ghauri are: (a) which son of Prophet
Ibrahim was offered for sacrifice? (Chapters I to IV), and (b) what was
the place of sacrifice (Moriah or Al-Marwah) and related matters
(Chapters V to XI).
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Before moving further it is better to summarize the story of prophet
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Ibrahim. Prophet Ibrahim was a prophet of Allah. He had two wives -
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one, Sarah and the other Hagar (Hajirah). Noble Hajirah was an
ve .a
Egyptian princess, daughter of Pharaoh, who had offered her to
da l-m
Ibrahim. At that time Prophet Ibrahim was issueless. Hajirah gave birth
hm a
to the first son of Prophet Ibrahim. His name was Ismail, to whose
progeny last Prophet of Islam, Muhammad, (peace be upon him) came.
ad wri
Later another son of Prophet Ibrahim was born by noble Sarah. His
gh d.o
name was Isaac, whose progeny includes Prophets like Moses, David,
am rg
Solomon and Jesus. The Jews generally consider Prophet Ismail of
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inferior origin. As Ibrahim was a great Prophet whose life was full of
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sacrifices, God ordered him to sacrifice his 'only son' or 'beloved son'
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into the land of Moriah. But when finally he took the knife to slay his
son, God stopped him. The Jews and Christians consider Prophet Isaac
the 'only son' referred to above for the special sacrifice. For [most of
the] Muslims, it was Prophet Ismail. The Hajj Pilgrimage is based on
the traditions of Prophet Ibrahim, his son Ismail and noble Hajirah's
faiths and sacrifices at Makkah.
The author's methodology is simple. First he would put forward the
Bible story or the claims of the Biblical scholars directly and comment
on its weaknesses in the footnotes or in the text as the growth of story
demands. Second, he would show its contradictions by extensively
citing the criticism of Jewish or Christian scholars on the story or the
thesis. Third, he would also raise questions and answer them with
utmost skill. He mostly did his construction or deconstruction by using
the works of Jewish or Christian scholars.
In these discussions, the author has not claimed any superiority of
³³³³³³³³³³³³³ xv ³³³³³³³³³³
Prophet Ismail over Prophet Isaac. He avers, 'The Biblical scholars have
taken much liberties with the interpretations of Biblical themes while
depicting the characters of Ibrahim, Ismail, Isaac (…) Sarah and Hagar.
The writer of the present book holds all of these great personalities
equally respectable, honourable and innocent.'
There is no doubt that the book has been written in 'vintage scholarly
style'. I would like to make a suggesstion at the end. As most of us are
not familiar with Biblical historiography [or 'chronology'?], it would be
pertinent to add a chapter thereon in the beginning of the book Without
this full appreciation of the book is not possible [The Chronology has
now been given in Appendix on 'A Brief Account of the History of
Jerusalem']. (By Javed Ali)
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In the Second Appendix, Ghauri gives heaps of evidence about the
different types of intentional and unintentional corruption in the text of
both the Old and the New Testaments. This is followed by a brief account
of the history of the Temple of Solomon in the Third Appendix. These
appendices have added to the value of this scholarly work. (….), the book
has been written in a scholarly manner and the author attempts to
accumulate irrefutable arguments in support of his views.
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Mr. Abdus Sattar Ghauri, the learned author of this well-researched
work, must be complimented for the tremendous work he has done in
documenting this important issue of religious history. This issue, of
course, has direct bearing on the relationship of Prophet Muhammad
(SAW) with Abraham (AS) and the land where the latter had settled his
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progeny, i.e. Arabia. Besides discussing the main issue, Mr. Ghauri has
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added some other related topics as well in the book. These include the
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locations of Makkah, Al-Marwah and the well of Zamzam.
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Here, it may be made clear that at some places the writer of this book
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had to reproduce some Biblical authorities, which implied the
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comparison between the Prophets. The Biblical scholars have taken
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much liberties with the interpretations of Biblical themes while
depicting the characters of Abraham, Ishma'el and Isaac. Regrettably,
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noble Sarah has been depicted as a very cruel, jealous and revengeful
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woman, while dealing with noble Hajra and her son, Ishma'el.
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Mr. Ghauri, however, differs with these Biblical scholars and holds
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all of these great personalities as equally respected, honourable and
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innocent. It is, indeed, a matter of great interest to note that this event
of the offering for sacrifice was reduced to writing in the Bible more
than a thousand years after its happening. It is quite unknown who its
writer was and what his credentials were, but, of certain, he was not an
eyewitness of the event.
Commenting on the book, Allama Javed Ahmad Ghamidi, the profound
scholar of Islam, remarks that going deep into the ancient time, the
learned author has conducted an incisive multidisciplinary analysis to
bring out the truth. Marked by copious references, this book testifies that
the author has an eye for the subtle and the penetrating details.
[Allama Ghamidi, continuing his observations, asserts:] The author
has indeed, undertaken daunting task to gather and arrange all the
scattered pieces of the facts that were also defaced by corruption and
ignorance. Further, Allama Ghamidi asserts that many a time, textual
³³³³³³³³³³³³³ xviii ³³³³³³³³³³

corruption, far from hiding the truth, actually leaves behind bright clues
and trails, which, in turn, help reconstruct the disjointed pieces of the
picture.
To conclude: Mr. Ghauri has brought forth copious evidence to show
that Abraham had offered Ishma'el for sacrifice. He has made an
attempt to solve a long addressed problem on the principles of objective
research. He has also tried to present the evidence faithfully and
without any manipulations. A narrative par excellence, indeed!
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This book is the fruit of a serious effort at studying a complex issue.
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The author has studied the problem not only by drawing on Islamic
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resource material but also by studying a wide selection of Christian
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scholarship. As such, it must be admitted that the book is a unique
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contribution in the field of Muslim-Christian scholarly dialogue. It is
rare to see a Muslim scholar approach Christian scholarship to build his
argument. Hence, as an effort in the area of Muslim-Christian dialogue,
this work must be welcomed.
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9934_ NRT_08_Bibliographie 14-03-2007 09:04 Page 336
*******************************************
BIBLIOGRAPHIE
Nouvelle Revue Theologique
GHAWRI, A.S., The Only Son offered for Sacrifice Isaac or
Ishmael?, with Zamzamm Al-Marwah, and Makkah in the Bible,
Lahore, Al-Mawrid, 2004, 22x15, xiv-310p., 15 $.
Un livre bien étrange que celui de ce chercheur Pakistanais qui
déploie une érudition absolument étonnante et un esprit inquisiteur
remarqablement ingénieux pour prouver que "le fils unique" que devait
w
sacrifier Abraham au mont Moriah n'était pas Isaac (tradition
w
w ww
Judéo-chrétienne), mais bien Ismaël (traduction musulmane). Mettant
.ja w
bout a bout des analyses de textes provenant de commentaires bibliques
ve .a
divers anciens et récents, des détails sur les processus de transmission
da l-m
des manuscrits et les erreurs qu'ils perpétuent, dans la tradition tant
hm a
juive et chrétienne que musulmane, il en arrive à démontrer avec
ad wri
aplomb que l'interprétation musulmane est la seule objective. Il poursuit
sa lancée en identifiant le Moriah à la Ka'bah, construite par Abraham
gh d.o
et Ismaël (!), et il découvre que le pèlerinage à La Mecque (Mekkah) se
am rg
trouverait mentionné dans la Bible par Isaïe 60 et dans les Psaumes,
id
notamment Ps 84,7 (=vallée de Baka).
i.c
Beaucoup de notations intéressantes dans ce travail, surtout à propos
om
de l'évolution de la double lecture des textes bibliques, mais
malheureusement au service d'une cause fondamentaliste qui historicise
le "sacrifice d' Abraham" sans y percevoir le message essentiel. Tout en
admirant la sagacité et la patience de I'A., nous ne pouvons le suivre
dans son raisonnement.---J.R. Tome 129/ 2
(annee 2007)
de la part - et avec le merci - due secr. de la
Nouvelle Revue Théologique
Boulevard Saint-Michel, 24 BE-1040 Bruxelles
secretariat@nrt.be tel. 00 32 2739 34 80 http://www.iet.be
************************************************
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And it came to pass after these things, the God did tempt Abraham,
and said unto him, Abraham: and he said, Behold, here I am. (2) And he
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together. (9) And they came to the place which God had told him of; and
Abraham built an altar there, and laid the wood in order, and bound Isaac
his son, and laid him on the altar upon the wood. (10) And Abraham
stretched forth his hand, and took the knife to slay his son. (11) And the
angel of the Lord called unto him out of heaven, and said, Abraham,
Abraham: and he said, Here am I. (12) And he said, Lay not thine hand
upon the lad, neither do thou any thing upon him: for now I know that thou
fearest God, seeing thou hast not withheld thy son, thine only son from me.
(13) And Abraham lifted up his eyes, and looked, and behold behind him a
ram caught in a thicket by his horns: and Abraham went and took the ram,
and offered him up for a burnt offering in the stead of his son. (14) And
Abraham called the name of that place Jehovah-jireh: as it is said to this
day, In the mount of the Lord it shall be seen.(15) And the angel of the Lord
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myself have I sworn, saith the Lord, for because thou hast done this thing,
and hast not withheld thy son, thine only son:(17) That in blessing I will
bless thee, and in multiplying I will multiply thy seed as the stars of the
heaven, and as the sand which is upon the sea shore; and thy seed shall
possess the gate of his enemies; (18) And in thy seed shall all the nations of
the earth be blessed; because thou hast obeyed my voice.
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This name, Moses adds, gave birth to the proverb, 'In the Mount of Jehovah it
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That son whom thou lovest. It was a trial of Abraham's love to God,
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most upon: in the Hebrew it is expressed more emphatically, and, I think,
might very well be read thus, Take now that son of thine, that only one of
thine, whom thou lovest, that Isaac‰ C8
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thy son. 'But I have two sons,' Abraham said. 'Thine only son,' was the
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Further, to make His command more precious to him. And finally, that he
might receive a reward for every word spoken. C10
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1-The Jewish Enc., Ed. Isidore Singer (KTAV Publishing House, Inc., USA), 6:647.
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According to Midrash (Gen. R xiv.), Hagar was the daughter of Phraoh, who,
seeing what great miracles God had done for Sarah's sake (Gen.xii, 17), said: "It is
better for Hagar to be a slave in Sarah's house than mistress in her own." In this sense
Hagar's name is interpreted as "reward" ("Ha-Agar" = "this is reward" ). (...). Hagar is
held up as an example of the high degree of godliness prevalent in Abraham's time,
(...). Her fidelity is praised, for even after Abraham sent her away she kept her
marriage vow, (...). Another explanation of the same name is "to adorn," because she
was adorned with piety and good deeds (l.c). (Jewish Enc., 6:138).
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Note, that both here and Heb. xi. and 17. Isaac is called Abraham's
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Septuagint expresses the true meaning, by rendering the text the beloved son.' (The
Works of Flavius Josephus, Tr by W. Whiston, Boston, D Lothrop & Co., na.,
footnote 1 on ch. XIII, paragraph 1, p. 42).
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8. Matthew Henry's Bible Com., 1:80.
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According to the Rabbis, Isaac was thirty-seven years old. However, the story
should be read not in chronological order but rather as an unrelated unit; here Isaac
is a mere boy. The Rabbis took the death of Sarah to be immediately related to the
Akedah [sacrifice]; therefore, with Sarah dying at 127 years of age, Isaac would be
37, having been born when his mother was 90.(W. Gunther Plaut, in his 'The
Torah: A Modern Commentary' (NY: Union of American Hebrew Congregations,
1981), p. 146)
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Abraham returned alone from Moriah, and Sarah, believing to Isaac to have
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Now Isaac was twenty-five years old. And as he was building the altar, he asked
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In Jose ben Zimra's opinion, the akedah took place immediatley after Isaac's
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At the time of Abraham human sacrifice was customary and frequent
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The course that he adopted shows the writer to have been a great
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Abraham was familiar with the idea that the most exalted form of
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The firstborn male enjoyed the privileges of which he was not to be
deprived (...). Not only were the first-fruits as acceptable an offering as the
firstlings, but when (in exceptional cases) a human victim was required it
was a firstborn that was preferred (2K.3:27). (...). No doubt, strictly, the
offering of the firstborn to Yahweh was at one time considered to be as
binding as the offering of firstlings and first-fruits, and, indeed, the
evidence goes to show that in exceptional cases the offering was actually
made. However, just as the first-fruits were offered as a part of the whole, it
is conceivable that originally the rite of circumcision was instituted upon
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the same principle to typify the offering of the firstborn.
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One of the most important books of the Pseudepigrapha. It gives a
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graphic picture of judaism in the two pre-Christian centuries. Its purpose
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was to show that Judaism, as it then was, had been the same from the very
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beginning of known history. (...). emphasis is also placed on jewish tenets
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id
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separateness from the Gentiles; and by denouncing the Gentiles and also
Israel's national enemies. The "Angel of the Presence" reveals to Moses on
Sinai the history and religious laws of Gen. 1-Exod. 3 in the form of
sermonized translations, or Midrashic Targums, which show only favorable
practices and omit anything derogatory. (...). The contrast between Jews and
Gentiles is sharply drawn, and Israel is warned to keep separate. (...), and
anything is omitted that would put the patriarchs in an unfavorable light.7C
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1. Charles Gore, Goudge, Alfred Guillaume, A New Commentary, on Holy
Scripture, London, 1928, p. 53.
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Every first-born is the property of Yahweh. (…). It [set apart] is the word
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used also for sacrificing children to Molech. Since the Canaanite practice,
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resorted to on occasion certainly, was abhorent to Israel, it is unlikely that the
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term was borrowed from them. (…). Though in Israel the first-born were to be
set apart to Yahweh as his, they were not to be given to him by sacrifice, but they
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were to be 'ransomed' from him, a term which could suggest that they were
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sacrificed in theory, though not in actual fact. (…). The price of the redemption
of the first-born of human beings, which is not stated here, was later fixed at 5
shekels, Num. 18:15f.
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the wilderness, until the erection of the Tabernacle, when the office was given to
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the Israelites, the following commandment was given: 'Sanctify unto me all the
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first-born whatsoever openeth the womb among the children of Israel, both of
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man and of beast: it is mine'. The first-born of clean beasts were thus made holy
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and were unredeemable, while the first-born of unclean beasts and of man had to
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be redeemed from the priests. (….).
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Every Israelite is obliged to redeem his son thirty days after the latter's birth.
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The mother is exempt from this obligation. The son, if the father fails to redeem
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him, has to redeem himself when he grows up. The sum of redemption as given
in the Bible (Num. 18:16) is five shekels, which should be given to the priest.
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3. Enc. Biblica, 3:2177.
4. Marcus Dods, The Expositor's B., NY, 1903, 1:199-200.
5. Enc. Biblica, 3:1525-26.
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7. The Interpreter 's Dic. of the Bible, 2:1002-03.
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8. The Book of the Jubilees, 18:11, in The Apocrypha and Pseudepigrapha of the
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OT in Eng, Ed. R. H. Charles, (Oxford: The Clarendon Press, 1968), 2:40.
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9. The Book of the Jubilees, 18:15, p. 40.
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The story may also have been intended to explain the early Hebrew custom of
ransoming the firstborn of male children (cf. Exod. 34:20). ( Peake's Com. of
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Bible, ed. H. H. Rowley, (London: Thomas Nelson & Sons Ltd, 1967), p. 193)
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The story as it stands justifies the ritual prescription for the redemption of the
first-born of Israel: like all 'first-fruits' these belong to God. (The New Jerusalim
Bible, ed Alexander Jones, Darton, (London: Longman & Todd Ltd., 1993), p, 41)
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In a first reading the text also justifies the ransom of the firstborn children. As
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for all first-fruits they belong to God; but unlike the firstborn of animals which
are immolated, children are redeemed (Ex 13:13). (Christian Community Bible,
ed. Patricia Grogan, Catholic Bishops' Conference of the Philippines, 1995, p. 73)
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What is more, he still loved his son Ishmael(16:15:17:18).C4
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Sarah may have feared that Abraham, out of love for Ishmael, would
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give the older lad the prominent place in the inheritance. (...). To drive them
out must have been exceedingly grievous to Abraham, for he loved the
boy.5C
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He [Abraham] bears Ishma'el upon his heart, and expresses a laudable
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concern for him.C6
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Abram's state of mind is disclosed in the exclamation: ''Oh, that
Ishmael might live before Thee!" He had learned to love the bold, brilliant,
domineering boy. (...). But there he was, in actual flesh and blood, full of
life and interest in everything, daily getting deeper into the affections of
Abram, who allowed and could not but allow his own life to revolve very
much around the dashing, attractive lad [It may be noted that when Ishma'el
was still a 'lad', Isaac had either not been born, or would have been still a
suckling baby]. (...). "Oh, that Ishmael might serve Thy turn!" Why call me
again off from this actual attainment to the vague, shadowy, non-existent
heir of promise, who surely can never have the brightness of eye and force
of limb and lordly ways of this Ishmael? Would that what already exists in
actual substance before the eye might satisfy Thee and fulfil Thine intention
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and supersede the necessity of further waiting! Must I again loosen my
hold, and part with my chief attainment? C7
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When 13 years later, God announced the imminent birth of Isaac (ch
17: 1-8, 15-17), Abraham interceded on behalf of Ishma'el, whom he dearly
loved.C8
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I (...) would be satisfied if only Ishma'el lived before Thee.
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Isaac is a less striking personality than his father is. Deficient in the
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heroic qualities, he suffered indisposition from an excess of mildness, and
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the love of quiet (...). He was rather shifty and timid in his relations with
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Abimelech (26:1-22), too easily imposed upon, and not a good ruler of his
householdD a gracious and kindly but not a strong man. C10
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Isaac is generally referred to in the commentaries as a colourless
personality. Certainly when we compare him with Abraham and Jacob it is
impossible to form a clear picture of him. Few stories are recorded about
him, presumably because there was little known of him that was worth
recording, and in those stories in which he does feature he is generally a
minor participant in the narratives dealing with his more notable father or
son.C11
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4. The Nelson Study Bible, p. 43.
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5. The Wycliffe Bible Com. (Chicago: Moody Press, 1987), p. 26.
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6. John Fawsett, The Devotional Family Bible, London: 1811, no Paging has been
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recorded in this 2 centuries old book.
7.Marcus Dods, The Expositor's Bible, 1:160.
8. Seventh Day Adventist Bible Dic. Rvd. 1979 Edn., p. 526.
9. Dr. Cohen, The Jewish Commentary: The Soncino Chumash, p. 81.
10. J. Hastings' Dic. of the Bible, Rvd, by Frederic C Grant and H. H. Rowley, (NY:
Charles Scribner's Sons, 1963), p. 422.
11. William Neil, Pocket Bible Com. (HarperSanFrancisco, 1975), 50.
X 11D 10:21÷Za 1C2

13. Dr. Cohen, Soncino Chumash, 102.
14. The Torah A Modern Commmentary, ed. Gunther Plaut, NY: Union of American
Hebrew Congregations, 1981, 152.
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The oak of Moreh was the first recorded halting-place of Abram after
his entrance into the land of Canaan. Gen. 12:6. It was at the "place of
Shechem," ch. 12:6, close to the mountains of Ebal and Gerizim. Deut.
11:30. C18
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Dt. 11:30 makes reference to the 'oak of Moreh' in the district of Gilgal
(i.e. the Shechemite Gilgal). It is recorded that Abraham pitched his camp
there on arriving in Canaan from Harran, and it was there that God revealed
himself to Abraham, promising to give the land of Canaan to his
descendants. C19
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2. The Jewish Enc., 9:17.
3. Hastings Dic. of the Bible Rvd. by Frederick Grant & H. H. Rowley (NY: Charles
Scribner's Sons, 1963), pp. 674f.
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4. New Bible Dic. II, Ed, N. Hellyer Revision Ed, (Leicestor: Inter-Varsity Press, Eng,
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1986), p. 415.
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5. New Bible Dic., II, Ed, 1099.
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6. John Fawcett, The Devotional Family Bible Com. (London: Suttaby, Evance & Co,
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1811), Vol 1, no paging.
Christian Community Bible, ) óª!* .n ©EG

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When they reached the place called Golgotha (or Calvary) which means the
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[Mamre] A place in Hebron district, W from Machpelah (Gen.23:17. 19;
49:30; 50 :13), associated with Abraham (Gen. 13:18; 14:13; 18:1) and Isaac (Gen.
35:27). Abraham resided for considerable periods under the terebinth of Mamre;
there he built an altar, there he learnt of the capture of Lot, there he recieved
Yahweh's promise of a son and pleaded for Sodom, and from there he saw the
smoke of Sodom and its neighbour cities ascend. The site has been identified at
Rametel-Khalil, 4 km N of Hebron.
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In so far as Abraham had a place in Canan which could be called his home, it
was at Mamre. His family and household could stay here while he was leading
caravans or taking part in pastoral activity elsewhere. (...). To Jews, Christians and
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the site of Jesus' crucifixion. Three gospels recorded both the Semitic name of
this site, "Golgotha," and a translation, "Place of the Skull" (Matt. 27:33; Mark
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15:22; John 19:17). Luke 23:33 records only a shorter and more accurate
translation, "Skull." The name "Calvary" derives from the Vulgate's Latin
translation of this word (calvaria). It is likely that the site was so named because of
its habitual use for executions. Less likely is an explanation rooted in the physical
appearance of the place. Apart from the name very little is confidently known about
Calvary. John 19:20 and Jewish and Roman execution customs indicate that it was
located outside Jerusalem's city walls. Roman crucifixion customs and the
reference to passers-by (Matt. 27:39) also suggest it was near a thoroughfare, while
the fact that the cross was visible from afar (Matt. 27:55) could indicate an elevated
location. Nevertheless its precise location remains in dispute.
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11. The Illustrated Bible Dic., (Inter-Varsity Press, 1980), 2:1025.
:ì qCe C12
The Samaritans assert that Mt. Gerizim was the scene of the event, regarding
Moriah as Moreh in Shechem (J.R. Dummelow, A Com. on The Holy Bible, NY,
The Macmillan Co, 1956, 30)
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gñ{zXì x£»§ZzkZ „* m,̀{Ãì òúŠ »V-%‚
X D™g¦{§ñ» êGÃ{ c*
13. Seventh-Day Adventist Bible Dic., Revised Edn., Ed. by Siegfried H. Horn
(Hagerstown: Review and Herald Publg. Association, 1979), p. 760.
14. Hastings Dic. of the Bible Rvd. by Frederick Grant & H. H. Rowley (NY: Charles
Scribner's Sons, 1963), pp. 674f.
15. Hastings Dic of the Bible, s.v. 'Moriah' by S. R. Driver, 3:437.
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(Gn 14:18), identified with Jerusalem in Ps 76:3 and in early Jewish tradition,
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18. W. Smith's A Dic. of the Bible, p. 416.
19. The Illustrated Bible Dic., 2:1025.
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The hill on which Solomon's temple was built is called Moriah (2 Ch
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3:1), the only other incidence of the name; but this is in all probability due to
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the theological invention, which identified the Temple, the place of Yahweh's
dwelling and of Israel's worship, with the site of the sacrifice of Isaac.C1
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Since the name Moriah appears nowhere else in the texts relative to
the topography of Jerusalem, there is good reason to suspect that the author
of Chronicles intended to ascribe an early origin to the royal sanctuary, by
identifying the unnamed hilltop formerly used as a threshing floor with the
mountain in the land of Moriah, where Abraham had made ready to
sacrifice his son. C2
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a temple to God there; C4
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The only other mention of the name occurs in 2 Ch. 3:1, where the site
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of Solomon's Temple is said to be on mount Moriah, on the threshingfloor
of Ornan the Jebusite where God appeared to David (…). It should be noted
that no reference is made here to Abraham in connection with this site. It
has been objected that Jerusalem is not sufficiently distant from S Philistia
to have required a 3 day's journey to get there [not to say of three days, the
actual journey which is allegedly claimed to be undertaken, was of not less
than a week, as observed by the New Jerome B.C whereas, in view of the
earnestness of Abraham and the distance to be covered being small, it could
not have taken him more than one day, had the destination been
Jerusalem.], and that one of the characteristics of Jerusalem is that the
Temple hill is not visible until the traveler is quite close, so that the
correctness of the Biblical identification is called in question.C8
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In v. 2 the scene of the episode is said to be a mountain 'in the land of
Moriah', and it is possible that these words and the obscure phrase in v. 14,
'in the Mount (i.e the Temple Mount) where Yahweh is seen.' (where the
Hebrew text has evidently suffered some corruption), may have been
inserted by the Priestly editor to carry back the sanctity of the Temple site
to the age of Abraham. But it is impossible that the Temple Mount at
Jerusalem could have been the scene of the incident for various reasons.C10
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What was originally denoted by this designation is very obscure. It is
indeed evident that in 2Ch 3:1 the Temple hill is referred to; but this does
not settle the sense of the expression 'land of Moriah' in Gn 22:2: the
Chronicler may, in common with the later Jews, have supposed that that
was the scene of the sacrifice of Isaac, and borrowed the expression from
Gn 22:2D perhaps to suggest that the spot was chosen already by 'J' in the
patriarchal age. (…). It is remarkable that, though it is here implied that it is
well known to Abraham, the region is not mentioned elsewhere in the OT.
It is difficult, under the circumstances, not to doubt the originality of the
text; (…); Gerizim, moreover, is an elevation which a traveler approaching
from the S. might 'lift up his eyes' (22:4) and see conspicuously at a
distance, which is not the case with Jerusalem. C11
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The assumption that Abraham intended to sacrifice Isaac on the
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farfetched; nor is the Temple Mount visible from afar, as it is hidden by the
higher mountains around it. It seems more probable that the biblical story
left the location of Moriah deliberately vague; the importance of the
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sacrifice of Isaac in the series of covenants between God and Israel made it
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This land is mentioned only here [Gen. 22:2], and there is little to
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name of Moriah to the mount on which Solomon's Temple was built,
possibly associating it with the sacrifice of Isaac. A similar association with
this mountain may have been in the mind of the writer of Genesis 22 (see
22:14), who, of course, wrote long after the events described (Driver). (…).
The description could hardly apply to Jerusalem in any case, as it could not
be seen 'afar off' by one approaching either from the South or the West.
(…). With our present knowledge we must be content to leave the question
open (W. Ewing).C14
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1. John L. McKenzie's Dic. of the Bible (London: Geoffrey Chapman, 1984), p. 586.
2. The Interpreter's Dic. of the Bible, 3:438-39.
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4. The Works of Flavius Josephus, Tr. William Whiston (Boston: D Lothrop & Co.,
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na): Antiquities XIII: 4, pp. 203-4.
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5. W. Gunther Plaut, The Torah, A Modern Com. (NY: Union of Am. Hebrew
Congregations, 1981), p. 154 asserts:
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Abraham and his followers rose "early in the morning" and "went unto" the
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place of which God had told him; (…); it is as if, while he traveled on, Abraham
had looked neither to the right nor to the left, had suppressed any sign of life in his
followers and himself save only their footfalls.
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6. Raymond E. Brown, The New Jerome Biblical Com. (Bangalore: TPI, India, 1994),
P. 25:
This may be the halfway point of a seven-day journey ending in the arrival at
the mountain.
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7. John Fawcett, The Devotional. Family Bible., 1811, Vol. I, no paging, says:
and after that long journey (…) the place was far distant: Mount Moriah; (…).
He travels three successive days.
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12. Hastings Dic. of the Bible (Rvd. by Frederick Grant & H. H. Rowley), pp. 674-75.
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13. Enc Judaica (Second Edn.), Fred Scolnik (NY: Thomson Gale, 2007), 14:491 s.v.
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14. International Standard Bible Encyclopedia, OR USA: Books For The Ages,
AGES Software, Versioin 1.0 © 1997, 7:924-25.
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Throughout the OT there are passages which have no meaning, if Zion and the
temple hill were two separate topographical features. Zion is the holy hill or
mountain (Ps26), the chosen habitation of Jahweh (Ps 911 742 762 847 13213, Is
818 6014, Jer 810, Zec 83). There He manifests Himself (Ps 147202 536 1285
1343, Am 12); and there He must be worshipped and praised (Ps 651,2, Jer 316).
(….). In 1 Maccabees, written c. BC 100 by some one who was well acquaited with
the localities, Zion is identified with the temple hill (437,38 534 733 etc), and so it
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Because the place of origin of the journey is not stated in Genesis, it is
best to conclude that evidence is not available for locating Moriah of
Abraham's time. C2
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But the text speaks of a 'land of Moriah', of which the name is
otherwise unattested: the site of the sacrifice is unknown. C3
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The land of Moriah is an unknown locality. C4
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The name seems to have been rather uncommon. C5
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The mountain in the land of Moriah is unknown. C6
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The land of Moriah] only mentioned again 2 Ch 3:1, 'Then Solomon
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began to build the house of the Lord at Jerusalem in Mount Moriah.' It is
uncertain whether the two places are to be identified. C7
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The land of Moriah (2). There is nothing in ancient topography to
certify the exact location of this place, nor yet the mountain itself, C8
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The place of the sacrifice cannot be positively identified. C9
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The location is otherwise unspecified. C10
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An unidentified site in rugged terrain three day's travel from Beersheba
where Abraham was to sacrifice Isaac. C11
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Great obscurity hangs about this name, C12
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The land of Moriah' has never been identified. C13
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MORIAH, an unidentified locality mentioned in the Bible. C14
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Moriah; a place, originally unidentified, to which God sent Abraham
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The 'district of Moriah' is unknown. C16
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(Peter R. Ackroyd, Samuel Davidson) Íe- e LÈgzZ àZn Zg Wð X 17

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So we have sanctuary legends (…) and a high place at Jebus
(Jerusalem, 2 Sam. 24) subsequently rightly or wrongly identified with the
site of the Jerusalem temple (I Chrn. 21-22:1).
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The identification must remain uncertain, and indeed suspect, since
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the Chronicler also identifies the same site with Moriah (2 Chron. 3:1, cf.
Gen. 22). C17
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What is clear, however, is that the Chronicler sees this narrative in I
Chron. 21 as providing an appropriate introduction to his account of how
David prepared for the building of the Temple by Solomon (I Chron.
22:2-19; 28:-29:9. The intervening section, chs. 23-7, may well be a later
insertion, but it too illuminates the ideas concerning David's organising of
the worship of the Temple). Whereas the 2 Sam. narrative makes no link
with the building of the Solomonic Temple--and this strongly suggests that
the narrative originally had to do with another sacred place--the Chronicler
identifies the site precisely (22:1), explains why David could not go to
Gibeon where the Tabernacle was (21:29-30), and subsequently also
identifies this site explicitly with the Mount Moriah of Gen. 22 (2 Chron.
3:1), an even more improbable identification. C18
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This land is mentioned only here Gen 22:2, and there is little to guide
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us in trying to identify it. A late writer (2 Chronicles 3:1) applies the name
of Moriah to the mount on which Solomon's Temple was built, possibly
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associating it with the sacrifice of Isaac. A similar association with this
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mountain may have been in the mind of the writer of Genesis 22 (see
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22:14), who, of course, wrote long after the events described (Driver). (…).
The description could hardly apply to Jerusalem in any case, as it could not
be seen "afar off" by one approaching either from the South or the West.
(…). With our present knowledge we must be content to leave the question
open. W. Ewing. C20
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ÙZj
Þ[!*
1.W. Gunther Plaut, The Torah, A Modern Commentary, 146.
2. Hastings Dic. of the Bible (Revise by Frederick Grant & H. H. Rowley), 674-75.
3. Henry Wansbrough, The New Jerusalem Bible (London: Darton, Longman & Todd
Ltd., 1993), 41.
4. Charles Gore, Goudge, A Guillaume, A New Com. on H. Scripture, (London:
Society for Promoting Christian knowledge, 1928), 53.
w
5. 7th Day Adventist BCom., (Hagerstown: Review & Herald Publg. Association, 1978), 1:349.
w
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6. The New Oxford Annotated Bible, (NY: Oxf. Univ. Press, 1989), Footnote on p. 27.
.ja w
7. J. R. Dummelow, CHB, (NY: The Macmillan Co, 1956), 30.
ve .a
8. New Bible Com., Ed F. Davidson (Michigan: W M B. Eerdmans Publishing Co,
da l-m
Grand Rapids, 1953), 94.
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9. The Wycliffe Bible Com., Charles F. Pfeiffer (Chicago: Moody Press, 1983), 27.
10. Interpreter's Dic of the Bible, 3:438.
ad wri
11. Harper's Bible Dic, 654.
gh d.o
am rg
13. A New Catholic Commentary on Holy Scripture, revised and updated 1975, Ed.
id
Rev. Reginald, C. Fuller, (Hong Kong: Thomas Nelson Ltd, 1981), 195.
i.c
14. Enc Judaica (Second Edn.), Fred Scolnik (NY: Thomson Gale, 2007), 14:491 s.v.
om
'Moriah'.
15. The Judaic CD ROM Reference Library Vol. I, Contents. The Enc. of Judaism
Copyright 1989-G. G. the Jerusalem Publishing House, 1993, DAVKA Corporation
and the Institute for Computers in Jewish Life, s.v. 'Moriah'.
16. The Jerome Biblical Com., ed. R. E. Brown, etc (Bangalore: TPI, 1987), 23.
17. The Cambridge History of the Bible, ed. P. R. Ackroyd, (Cambridge: at the
University Press, 1970), 1:69.
18. The Cambridge History of the Bible, ed. P. R. Ackroyd (Cambridge: at the
University Press, 1970), 1:89.
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20. International Standard Bible Encyclopedia, 1997, 7:924.
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The Black stone is of unknown pre-Islamic origin, possibly meteoric.C8

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(Abraham). This stone is said to have miraculously preserved the footprint
of Ibrahim, Who stood on it in order to complete the construction of an
earlier Ka'bah: it is, as it were, the builders mark. C10
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marks of his feet were miraculously preserved. C11
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of their circumambulations and prayers. Its origin is mythically associated
with Hajar (Hagar) and Ismail (Ishmael), for whom God provided water in
this desert place after commanding Ibrahim to abandon mother and child
and promising to care for them in his place. C12
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Indeed, the evidence goes to show that in exceptional cases the offering
was actually made. However, just as the first-fruits were offered as a part of
the whole, it is conceivable that originally the rite of circumcision was
instituted upon the same principle to typify the offering of the firstborn.
C15
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And they circumcised him upon the eighth day. And from that time the
Jews continue the custom of circumcising their sons within that number of
days. But as for the Arabians, they circumcise after the thirteenth year,
because Ismael, the founder of their nation, who was born to Abraham of
the concubine, was circumcised at that age; C16
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The temple of Mecca was a place of worship, and in singular
veneration with the Arabs from great antiquity, and many centuries before
Mohammed (…) the Mohammedans are generally persuaded that the Caaba
(…) was rebuilt by Abraham and Ismael, at God's command, (…). After this
edifice had undergone several reparations, it was a few years after the birth
of Mohammed, rebuilt by the Koreish on the old foundation, (…). Before we
leave the temple of Mecca, two or three particulars deserve further notice.
One is the celebrated black stone, which is set in silver, and fixed in the
south-east corner of the Caaba, (…). Another thing observable in this temple
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is the stone in Abraham's place, wherein they pretend to show his footsteps,
telling us he stood on it when he built the Caaba,' and that it served him for
scaffold, (…). The last thing I shall take notice of the temple is the well
Zem-zem, on the east side of the Caaba, (…). The Mohammedans are
persuaded that it is the very spring which gushed out for the relief of Ismael,
when Hagar his mother wandered with him in the desert, and some pretend
it was so named from her calling to him, when she spied it, in the Egyptian
tongue, Zem, zem, that is, "Stay, stay," C17
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The traditions of Abraham the father of their race and the founder of
Muhammad's own religion, as he always declared him to be, no doubt gave
the ancient temple a peculiar sanctity in the Prophet's eyes, and although he
had first settled upon Jerusalem as his Qiblah, he afterwards reverted to the
Kaabah itself. Here, then, Muhammad found a shrine, to which, as well as at
which, devotion had been paid from time immemorial; it was one thing
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which the scattered Arabian nation had in common, the one thing which
gave them even the shadow of a national feeling; and to have dreamed of
abolishing it, or even of diminishing the honours paid to it, would have been
madness and ruin to his enterprise. He therefore did the next best thing, he
cleared it of idols and dedicated it to the service of God. C18
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The Kaaba was almost certainly an important shrine of a well attested
Semitic pattern, in pre-Islamic times. It is not clear when it was first
associated with the rites of the Pilgrimage, which itself must be of
pre-Islamic origin. Muslim tradition traces it to Abraham and Ishmael. The
Prophet Mohammed cleansed the Kaaba of its idols and its pagan features
in 630. C19
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As custodians of Kaaba and preservers of the Ishmaelite tradition, the
Quraysh tribe presided over its pagan worship until Mohammed
appropriated it for his new faith, C20
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The historical origin of the Ka'bah is uncertain, but it had undoubtedly existed
for several centuries before the birth of Muhammad (c. 570 CE). By his time it was
hm a
the principal religious shrine of central Arabia and, located at the centre of a sacred
territory (haram), had the characteristic of a Semitic sanctuary. C21
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It is to be noted that Ptolemy (Geography, vi.7) in place of Mecca
mentions Macoraba, which is probably to be interpreted, as does Glaser, as
the South Arabian or Ethiopic mikrab, "temple". From this one may
conclude that the Ka'ba already existed in the second century A. D. C22
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The information available regarding the distribution of the offices
among the sons of K@us@aiy shows that the worship of the sanctuary had
developed into a carefully regulated cult several generations before
Muh@ammad. C23 (...). The Ka'ba had offerings dedicated to it in the heathen
as well as the Muslim period. Al-Azrak devotes a detailed chapter to this
subject (ed. Wustenfeld, p. 155 sqq.). C24
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The pavement on which the t@awaf is performed is called mat@af; a
depression in it just opposite the door has still to be mentioned; it is called
al-mi'djan "the trough"; according to legend, Ibrahim and Isma'il [q.v.] here
mixed the mortar used in building the Ka'ba. C25
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Between this archway and the facade (N.E.) is a little building with a
small dome, the mak@am Ibrahim. In it is kept a stone bearing the prints of
two human feet. The patriarch Ibrahim, father of Isma'il, is said to have
stood on this stone when building the Ka'ba and the marks of his feet were
miraculously preserved. C26
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The space (al-h@at@im) bears the name al-h@idjr or h@idjr Isma'il. Here are
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Ishmael Son of Abraham and Hagar. He was exiled with his mother to
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Egyptian, was famed as an archer and was buried in Mecca. Mahomet
claimed him as an ancestor.C31
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1. Entry No. 875, p. 18: 'be-ayr; from 874; a pit; espec. a well.' Entry No. 874, p. 18:
'ba'ar, baw-ar ; a prim. Root; to dig'; + Entry No. 7650, p. 112: 'shaba shaw-bah ; a
prim. Root; to seven oneself, i.e. swear (as if by repeating a declaration seven
times).'
2. Beer Sheba. 'be-ayr' sheh-bah; from 875 and 7651 (in the sense of 7650); well of an
w
oath. :-adjure, charge (by an oath, with an oath), take an oath.' (A Concise Dic. of the
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words in The Heb. Bible by J. Strong, NY: The Methodist Book Concern, 1984,
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Entry No. 884, p. 18).
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3. The Enc of Islam New Edition, ed E. Van Donzel, B. Lewis and ch. Pellat, C. E.
da l-m
Bosworth (Leiden: E. J. Brill, 1978), 4:320.
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7. Enc. of Islam, New (1997) edn., s.v. 'Ka'ba', 4:320.
8. The Enc. of Religion (NY: Macmillan Publishing Co, 1987), 8:225ff.
9. Enc. of Islam, New (1997) edn., s.v. 'Ka'ba', 4:318-20.
10. The Enc. of Religion (NY: Macmillan Publishing Co, 1987), 8:225-26.
12. The Enc. of Religion (NY: Macmillan Publishing Co, 1987), 8:225-26.
X 1:22÷Za [ÂÔª!*14C
15. Enc. Biblica, 2:1525-26.
16. Flavius Josephus, Antiquities, Book I, Ch. xii: 2, 4, p.41.
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17. George Sale, 'The Preliminary Discourse' to the 'ALKORAN OF MOHAMMED'
(London: Frederick Warne & Co.), na., p. 90.
18. The QUR'AN, Tr. by E. H. Palmer (Delhi: Motilal Banarsidass, 1988), p. liii.
19. The Enc. Americana International Edn. in 30 Vols. (Connecticut; Grolier
Incorporated, Danbury: 1987), 16:254.
20. Colliers Enc. In 24 Vols. (NY, 1995), 13:695.
21. The Enc. of Religion, 8:225-26.
22. H.A.R. Gibb and J.H.Krammers, Shorter Enc. Of Islam, (Karachi: South Asian
Publishers, 1981), s.v. "Ka'ba", p.193.
23. Shorter Enc. Of Islam, p. 193.
24. Shorter Enc. Of Islam, p. 193.
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25. The Enc. of Islam, 4:318.
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31. The New Standard Enc. and World Atlas (London: Odhams Press Ltd,, W. C. 2,
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Ishma'el's sons inhabited the land from Havilah to Shur, which is east
of Egypt on the way to Asshur, having settled to the east of his brothers.C1
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And they dwelt from Havilah unto Shur, that is before Egypt, as thou
goest toward Assyria and he died in the presence of all his brethren. C2
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A district in Arabia-Felix .C3 (…). It is the opinion of Kalisch, however,
that Havilah "in both instances, designates the same country, extending at
least from the Persian to the Arabian Gulf, and on account of its vast extent
easily divided into two distinct parts." This opinion may be well vindicated. C4
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A district in Arabia Felix, Gen. 10:7, named from the second son of
Cush; probably the district of Kualan, in the northwestern part of Yemen.C5
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The latter Havilah, the son of Joktan, apparently stands for a locality in
South Arabia as do Hadoram (Gen. 10:27), Sheba (Gen. 10:28), and Ophir
(Gen. 10:29).C6
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HAVILAH: Name of a district, or districts, in Arabia. (…); the
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am rg
x.29 and I Chron. i.23, Havilah is a son of Joktan, associated with Sheba
and Ophir in the southern portion of the peninsula. (…). Havilah was
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(…). And they circumcised him upon the eighth day. And from that
time the Jews continue the custom of circumcising their sons within that
number of days. But as for the Arabians, they circumcise after the thirteenth
year, because Ismael, the founder of their nation, who was born to Abraham
of the concubine, was circumcised at that age; (...). Of this wife were born
to Ismael twelve sons; Nabaiot, Kedar, Abdeel, Mabsam [or Mibsam],
Idumas, Masmaos, Massaos, Chadad, Theman, Jetur, Naphesus, Cadmas.
These inhabited all the country from Euphrates to the Red Sea, and called it
Nabatene. They are an Arabian nation and name their tribes from these,
both because of their own virtue, and because of the dignity of Abraham
their father.C 9
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And Ishma'el and his sons, and the sons of Keturah, and their sons,
went together and dwelt from Paran to the entering of Babylon in all the
land which is towards the East facing the desert. And these mingled with
each other, and their name was called Arabs, and Ishma'elites. C21
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These names also represent a variety of Arabian Tribes. C22
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Ishmael's descendents are the North Arabian tribes. C23
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He is the ancestor of a number of Arabian tribes. C24
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1. NEB-Gen. 25:18.
2. KJV-Gen. 25:18.
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4. Easton's 1897 Bible Dic. in "Power Bible" CD. ROM Version.
5. W. Smith's Bible Dic., p. 235.
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6. Enc. Judaica, CD-ROM Version.
7. The Jewish Enc., 6:266.
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9. Flavius, Antiquities, Book I, Ch. xii: 2, 4, p. 41.
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He brought out c. 94 his second great work, the 'Antiquities of the Jews', the 20
books of which trace the history of the Jews from the creation of the world to the
beginning of the Jewish war . ( Oxf. Dic. of the Christian Church' (London: Oxf.
Univ. Press, 1974, p. 759).
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21. The Apocrypha and Pseudepigrapha of the OT, Vol. II Pseudepigrapha, Ed. Dr.
R. H. Charles (Oxford: at the Clarendon Press, 1968), p. 43.
22. International Bible Com., Ed. William R. Farmer (Bangalore: TPI, 2004), 431.
23. Footnote 'b' on Gen 25:18 New Jerusalem Bible, p.47
24. McKenzie, Dic. of Bible, 1984, s.v. 'Ishmael', p.403.
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It [The Second Temple] was no doubt of the same dimensions and
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From these dimensions we gather that if the priests and Levites and
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This is a prophecy of great beauty, thrilling with the joy of a great assurance
that the purpose of God is so triumphantly to be fulfilled in the earth.
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These chapters (60-62), especially ch. 60 according to Dhorme (op. cit., xlvii),
are a lyrical description of the new Jerusalem.
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This is addressed to Jerusalem. Light being the symbol of joy and salvation,
Jerusalem is told that the light had been rekindled (K).
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zk
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The nations will learn the ways of God, religion and morality, from [you].
am rg
X ÏZt ÜZgzZ<
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# Ÿz~( 351:5)‚ +] Ç LÅ~{ ðG3Ÿ G 7
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'kings' means: 'men of figure, power, and influence'.
X óvßáZzcÎgzW, Ü ¤Ô]gß[p L:ì È» óVƒ

ZgzZgz‰ á Š !*
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:ì q6, EL óÑ!*
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Then will the city be the centre of the world's light, for the glory of the
everlasting God will rest upon her and will radiate around the world.
Æ*Š ~g7 gzZ Çìg ì‡6,kZ0

+ +Zz ài ZèYÔ Çƒ œ
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zZ} /% » Ýzg Å *Šàt ‰
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X Çñ;ÝzgŠ¤
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á kZ0ÆTì „~: {»lsÜtXì ˆÅyÒVŒÜ
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ÌAn Exposition of the O & NT (NY: ÔQ¢Ô‚ +] Ç LKZ ~{ ðG3Ÿ G 9C
.z *Š)**
:ì i Z§¶g6,
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When the Jews were settled again in their own land after their captivity, many
of the people of the land joined themselves to them; but it does not appear that
there ever was any such numerous accession to them as would answer the fulness
of this prophecy; and therefore we must conclude that this looks further, to the
bringing of the Gentiles into the [naturally, the forthcoming words should have
been 'fold of that altar or sanctuary'; but it is the dexterity and adroitness of the
worthy commentator that he manipulates to interpret it in the following terms]
gospel church, not their flocking to one particular place, though under that type it is
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here described. There is no place now that is the centre of the church's unity
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[thanks are due to accept this bare fact, which was, of course, unavoidable; but…];
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but the promise respects their flocking to Christ, and coming by faith, and hope,
ve .a
and the holy love, into that society which is incorporated by the charter of his
da l-m
gospel, and of the unity of which he only is the centre.
VÍßÐ ¹Æ}iukZ ÂñƒŠ !* hm a

zŠˆÆmz °KZ ~Š·Z
M ~}iuKZ {g !* #
ad wri
gh d.o
ƒ Zƒ t ÒZ L~Š Z®MâZB‚ÆyZ @*
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Ù ª (ZpÔ à ™g (Z qË~ yZ ä
Ëtce ** .Z³t ˜iÑ…a kZ Ôn Y ~Šg Z Œ
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Û ~g7 6,gîåðÍ−t Ð T
id
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»yZ: ó**
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á ÃVñ¸~Š·)L~ G 4Ó®øZ ªÔì C™{g
é5kG á Z s§Åî ZzÆw
Ï~¡ÿ ì @*
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ó } ],
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á ÃVñ¸~Š·)
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Å›klgzZyZgzZ yZZgzZXì 0Ð äƒ ‰Z k0*
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/%»Tì 0ÐŠ ZkZgzZ
[qÁ]|Ð ]g '¾™hz%h ÂÃVÂg „Ï{Š ‚Å*Š)**

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Your daughters walking beside them leading the way.
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Sons and daughters shall come in the most dutiful manner'.
X ÏN M~i Z0
+ZÆ~g Z ¦Ö }
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VÂgúgzZ VzŠ%t X D™ë Z

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7k -ZÅäWaÆeÆxwkZÆU ™ƒN ZÆVƒz¤
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:ì Š »kZ~( 1282™) óª!*
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da l-m
hm a
since the riches of the sea will flow to you, the wealth of the nations come to you;
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}g é£+ª
X Ïñ M k0* zŠ ÅVñ¸Ô Ïñ M™/s§~g é£+ª
zŠ Åg«èY
ad wri
gh d.o »kZä( 779™) N.I.V
:ì HV-ÀF,
am rg
id
the wealth on the seas will be brought to you, to you the riches of the nations
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will come.
X Ïñ Mª
G
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}g é£+X ÏñYðÑk0*
zŠ ÅVñ¸k0*
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}g é£+ª om
zŠ Å6,Vzg«
:ì H `gŠíqq -ZVŒä( 1134™) ólãðG34»E
E 5_~Š L
Whereas in the past the Land of Israel was desolate and forsaken, it will now be
crowded with multitudes like a roaring sea (K).
-Z™½ÐxWÆVÍßt[ZÔ ¶Š !*
q ,
M"gzZyZkz}iuÅLZuZ~èâ²
X ÏñYƒ#âÆg«ñƒD h :
X eƒ:¨ÒqÑL[Zptì m» ó«}uzŠ LJ
-V˜p
‚Å?zL 1C2
:ì ~( 651™) óª!*
It is quite remarkable that, in origin, all these offered treasures are
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preponderantly Arabian.
yS áZz äYK 7aÆã!*

Û Ð g±ZÆÝZ KZì ë Z ~(,]!*
Œ t
Xì 0Ð[²ÄZ¸Ze
$ÒZ̈¸ÅVâ Z@
xÓ
:ì @* ÅkZ {zñƒD™g ÖZ»éZpÅwŠ LZp
™V- sz@*
Perhaps there is a suggestion here that Islam will some day turn to the Cross.
X Çá™wJá|yŠq
-Z:q á Zs§Å]!*
-ZxsZì {g +
kZVŒh á
Xì „wìz[Zp¡gzZ.lpÅ'åÃkZtp
:ì —~ô=Å óyc*
æLÂ( 314™Ô4¢) óª!* +Z} e×± L
‚•zi 1C3
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A region in the desert of Arabia (see on Ex. 2:15).
.ja w  -Z »[²}õ
Ù±5)Xì¸q
ve .a
( 15:2`zy Z t
Z]|qÿ {g#~çÅy ZÆx?ZmZ'

Z', da l-m
æìt|
,Z]|yc*
hm a
x?Zm
ad wri
Z',
x?Zm Z]|X åq -ZÐ~VœbÆþ å1~Û A ziKZˆÆ]ÃzÅ{g‚ä
G
æ ÔyZyÔy éhI©G
~ [²Ã ( q ÃgzZ u ³Z Ôyc* gh d.o
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am rg
id
X åHŠ !*
M
i.c
# ŸzsfzgqÅ ó{ éË
:ì C™s G3“LÂ( 314:4) óª!*
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+Z} e×± L 1C4
A Midianite tribe (Gen. 25:4; 1 Chron. 1:33), and here the region they inhabited.
{zV˜ì¸{zŠ Z%Ð kZVŒgzZX ( 33:1õg Z Â[ÂD 1Ô 4:25÷Za )Fãc*

æq
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æXåÐq
yc* -Z~({ZåÓ‘gzZ{DÔcëÔçG G3“)Vœõ0* æ{ éË
Æyc* G3“ìt|
X¸ñƒZa Ð,Æ{g#V;ÆyQ åq
-ZÐ~VœyZÆx?ZmZ',Z]|
:ì yÒ» ( 1283™) N.J.B. 1C5
Midian, Ephah and Sheba are peoples of Arabia.
X ~¸Å[²}iu{ygzZ { éË æ
G3“Ôyc*
†Ê îwebsite
:ì ˆÅs
# Ÿz~( 1015™) ó 7th Day Adventist Bible Dic.L
It is now generally held that it was a queen of this Arabian Sheba, in the area
now called Yemen, who made a visit to Solomon (1Ki 10:1-13). The Sabeans were
one of the most important peoples of all Arabia. (…). They built large dams and an
extensive irrigation system, which made their country the most fertile in ancient
Arabia. This is why it was known in classical times as Arabia Felix, 'Happy Arabia.'
^[Z&ì µZz~ê kZ Ô Å ykZÆ[²tì @*

Y Hwìt 6,gîx ¬ [Z
[²}g7 ðòX ( 13D 1:10uCZ ) ¶ð MaÆ]‡5ÅyÑ]| ¶ q
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-Z »ÙB MgzZÈ } (,} (,ä V,ZX ( ...)X ¶q
x ÂWzq -ZÐ ~x Z ¸Z ëZÐ ƒ
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H0o&gi {Š c*
ÐZì zz ¸X å Š  »[²*Šo »yZÐ TX å Hy
iÐ ƒ
w
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X¸ë ó[²xyzlp Lª ø½ÓG GE4&²~gzŠò¯
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ó Å{ G
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:ì q6 .ja w
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ve .a
da l-m
v. 7 is crucial to the understanding of the chapter [60].
hm a
Xì ïqÅÌZ¹~eÆKx|» þ 60ÿ[!* $ M ,Â‚
kZe
ad wri
:ì Ås gh d.o
# Ÿzb§kZÅ ó]-mLÂ6,
450™~‚KZäCe 1C7
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a tribe allied to Kedar, descended from Ishmael (Gn 25:13).
i.c
X ( 13:25÷Za)ìÐ±Å³ -Z¶‚ »g Z{
ð Z ÔFq
:ì Å~p ÖZyZs
# ŸzÅ]- mä( 1283™) óª!*
om
`zÞE~Š L
an Arabian people, see Gn. 25:13; 28:9; 36:3.
X 3:36Ô 9:28Ô 13:25÷Za [ÂÙ±5Ôx ¸! ²q

-Z
:ì C™ ô=6, ó hàƒyzZ ~J´ÅE} Z L

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The tribes of 'Kedar' and of 'Nebaioth' were of Ishmaelite origin, and were
mainly shepherds.
F,
X¸ì Zzl i{zgzZ¸Ð±Å³
{Š c* ð Z\Æó]-mgLzZgó Z{L
:ˆÆìt6,
651™ó~Jª!*
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It is quite remarkable that, in origin, all these offered treasures are
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preponderantly Arabian.
pgmÐ[²{Š c*
X n i6, CäZ @
gî~Š ã {Š™7x Ótì ëZ¹t
™ðÍ7sfzgqñƒD™g ÖZ»éZpÅwŠ LZ
:ì @*
Perhaps there is a suggestion here that Islam will some day turn to the Cross.'
X Çá™wJá|xsZyŠq
-Z:q á Zs§Å]!*
-Zì {g +
kZVŒh á
gz7Æ
L TÔì ZƒwEZÂ» ó_Ñ a
L Æó**Ö }
™# .LÂkZ~ª!*
ãZ‡ÝZ 1C8
+ZÔ 122™) óª!*
:`gŠ pt~( 8335D8334` Zg0 - Ú~Šs M ~Öe
to attend as a menial or worshipper; fig. to contribute to, minister, wait on;' or
w
'service (in the temple)
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Ô**Ö }
™# ™Š ZæZ 6,gî~i W **
.Ô ** ƒ¢q ~ # .b§Åg Z ¦
Ö } /]Š „ c*
yK̈Z ÌŠ Z q
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ve .a
X **
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** Ö }
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xg¢q~# .
da l-m
Ù ÝZZ ~ (875™) ió Zgà hZ uk¤ ‚~Š·L
,» Â ãZ‡u,
hm a
'Minister'ÀF C
Xó Æ™ëZ
Û gâ YaÆVE!*
Œ ad wri
# ŸzÅkZ~íqgzZì@*
Û L:ìqñƒD™s ™
gh d.o
am rg
Šíq~fq
:ì c* 450™Æ‚KZäCe 1C9
-ZVŒ6,
id
i.c
The nations are pictured as coming in a long train, to bring their riches for the
om
service of the sanctuary.
X NÑª
zŠ KZaÆ# .ÅxwkZ {zìŠ
Ö } Hc* -ZÃVñ¸
3Š ñƒD M~e} (,q
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ó Åh
:ì `gŠ~( 351:5)‚ +] Ç LÅ~{ ðG3Ÿ G
.z*Š)**
Great numbers of sacrifices shall be brought to God's altar, acceptable
sacrifices, and, though brought by Gentiles, they shall find acceptance.
gzZ ÏVƒ V*!*

Œ Þ ‡ Ï ñY ðÑŠ Z® ~(,¹ ÅVE!*
Û wJ. Œ éÆ0
Û 6,} F, + .
zZ}
X Ï,™ÝqqJ½ÑtÌQÐN M™ávßÆVñ¸~Š·)¹Zp¤
/Z
XìYYc* Û „]{Ið¡¹Q ÂñY¬ŠÐáZjÆxóN™«¹Z¤

ŠgZŒ /Z
:ì Š »kZ6,
HH b§kZÀF, ó gzDÚZEL 2C0
779™~×
They will be accepted as offerings on my altar, and I will adorn my glorious
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temple.
X ÇVî =Ã«yZxLZ~gzZÐN YKwJ6,

gîÆã!*
Û 6,} F,
Œ é}÷{z
:ì Š »kZ6,
HH b§kZÀF, ó gzDÚZEL 2C1
779™~×
and I will adorn my glorious temple
X ÇVî =Ã«yZxLZ~gzZ
:ì H `gŠíq~fq 34»E
E
-ZVŒä( 1134™) ólãðG 5_~Š L
By causing the nations to bring their gifts and offerings to it (K).
+KZgzZV*!*
X™Zz™7,g 2 Œ kZÅVñ¸
Û KZ6,
w
w
Ù yZáZz äF,
Vzg ZD Z6,}igzZ äW b§ÅVßŠ !*
: Zizg6,} e Z ðZƒÆ}]
.t 2C2
w ww
VæqVÅÑgzZw‚ Zg ‚aÆ} /Ã+],.ja w ™Ï?ÅVzi ˜ðZƒ
ZiVzhz™ Ôì @*
ve .a
da l-m X D W™á~¹ÆÝZ ~ faÆeÃ
:ì @*# ŸzÅ óêF, hm a
383™~óª!*
LÂ6, L I:wP 2C3
‚xzÞ~Š H
ad wri
™s
gh d.o
A Phoenician colony in southern Spain (Jon 1:3).
am rg ¢E
GE
34q
M â ö§G
X ~Š !* -Z~Ü! †
id
Ö ÓÅVâ ›[²J Û 6,Üì±5.
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om
X „g# tVŒ
X¸D™^»lÄwaÆä™ ZŠ ZeÐ)g fÆVzi ˜~dy›t
E

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é5 [Â6,604™~ ó~ç Ãª!*
{G šiG . 2 ÔîÔ ÷FÚe ËZ e 2C4
EL>†ÔCês M al
:ì q~‚Å
The gates will not be shut by day nor night, a symbol of absolute security under
the blessing of her God.
kZ ì # -ZtÅDVc*
Ö ´q " kZXÐVƒ7È } i ZzgŠ ‰
0* Ü z Ë]Zg c*
ƒyŠ
X ÇƒÝq!Æ• Å0
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zZ}
~uzŠ X Y Y H7ÝÐ xzŠ «¹Z ÌÐ g ±ZÆ x|ËÆÂp
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TgA ]Zg yŠaÆ x Z™ ` s} i ZzgŠÆ Tì 9~t aÆl Äws§

ï
á Ì{ Æ V”F~ XgzZ ì Cƒ µZ ~Š· ) e
á Š !* $ÒZ Å ` syZ X
/
~ s ZîŠ¤Æ~ U {%Æ M zÆx q
-Z ~ ]Zg yŠ vßƒ
 t X Dƒ
ƒÝqDåV;z¹S Ð•
Xì @* '
,zØgÅ\¬vZX Tgsz^
-Z~eÆ12e
:ì `gŠíqq 1283™~óª!*
$ M6, `zÞE~Š L 2C5
Interrupting the continuity, [v. 12] is very probably additional.
Xì†ŸZ þ »ˆÿq $ M )tàZzä™{ö

-Z „¸( 12e
:ìÅ ô=b§ÏZÅe ó hàƒyzZ~J´ÅE}ZL

$ M kZÌä(597™)$
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w
w ww
In a context of this kind, the threat mentioned in 12 is astonishing, and is
.ja w
probably a gloss inserted later.
ve .a$ M ÿ~t òzt (ÆnkZ

ðƒðJ(,~ˆ„¸gzZì ÁyZª–Š {Š™yÒ~12þ e
da l-m
hm a Xì ô=ðÃ
À&
(185™: õ/GŸGŠ )Xì`gŠ~íZÆ11[!* ad wri
Æ[ÂkZsg¬¿» óy=LÂ 2C6
gh d.o
-u̈¸ ~(,Lb§Å 12e
J am rg
$ M Ìt ~ p ÖZÆ ( 1283™) óª!*
`zÞE ~Š L 2C7
id
{Š™4ZŠ ÅˆgzZ °ŸZÔ {”p’b§~g714Ô 12e
$W¤ ó $
/ZpÔì i.c
Ë ƒ¹ÒZ ªÔ °ŸZ
om
Ð yEZ}g7 » yZ6,l ÄwÌÂƒ {”p’)gzZ Ý‚ 9x|» yQgzZ Vƒ Ì:
G-¢E
X C™Ï?9Ål ÷L Vð; ÆxsZè9tgzZì YYHt :Z
Šíq~fq
:ì `gŠ~kZXì c* -Z(kZ~( 450™)‚KZäCe 2C8
The figure is that of a forsaken wife (546)
X ( 6:54)ì Å~çðƒ~hg Ëq
-Zwq]gß
:ì `gŠ~( 315:4) óª!* +Z} e×±L

‚•zi
Like a forsaken wife.
X b§Å~çðƒ~hg ËzM q
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Israel's sovereignty and glory will never again depart (K).
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Jerusalem is to be rebuilt (…). Then will the city be the centre of the world's
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the glory of everlasting God will rest upon her and will radiate around the world
[the world never saw this dream come true]. (…) iii. Jerusalem to be built again.
(lx. 10-14). (…). When rebuilt the gates will not be shut by day nor night (11), a
symbol of absolute security under the blessing of her God [Of course, it is quite
true that 'the gates will not be shut by day nor night' because they do not even
physically exist on earth. As such, the question of their being ever shut does not
arise! Because it is 'a symbol of absolute security under the blessing of her God'
How can someone dare to comment on it!], and also implying the warmth of the
welcome that will be given to those that seek an entrance therein.
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Great caravans of camels will come, from Midian and Ephah. They will come
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sacrifices And offered on the altar to please the Lord.
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42. New Jerusalem Bible, p. 1283.
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43. NIV. p. 780.
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47. The Nelson's Study Bible, p. 1208.
48. Page H. Kelley in the Broadman Bible Com, ed. Clifton J. Allen etc., (Nashville,
Tennessee, Broadman Press, 1971), 5:360.
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The general meaning of the verse, whose conclusion the poet only
implies, is that even the birds have free access to the sacred precincts of
the sanctuary, they make their homes there undisturbed, while the psalmist
is exiled from the source of his joy, is denied the privilege of worshipping
within the sacred enclosure. The nostalgic appeal of this verse is one of the
most delicately beautiful expressions of homesickness in the whole realm
of literature. C23
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(i) Bible Knowledge Commentary, p. 855.
(ii) Christian Community Bible, p. 1000.
(iii) Collegeville Bible Commentary, p.772.
(iv) Contemporary English Version, p. 707.
(v) Good News Bible, p. 900.
(vi) Jerome Biblical Com., p. 591.
(vii) New American Bible, p. 615.
(viii) N ew Bible Com., p. 472.
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(ix) New Bible Com. (Rvd), p. 504.
(x) New Catholic Com., p. 473.
(xi) New Commentary on Holy Scripture, p. 264.
(xii) New English Version, p. 441.
(xiii) New International Version., p. 621.
(xiv) New Jerome Commentary, p.540.
(xv) New Jerusalem Bible, p.900.
(xvi) New KJV (Nelson Study Bible), p. 966.
(xvii) Peake's Bible Com., p. 431.
(xviii) Today's English Version, p. 607.
(xix) Wycliffe Bible Com., p. 526.
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(xx) 7th Day Adventist Bible Com., p. 828.
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(xxi) The Holy Bible (O&NT): An Improved Edn.(American Baptist
ve .a
Publication Society), as quoted by 'The OT books of poetry from 26
da l-m
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(xxii) A New Trans. Of the Bible (James Moffatt), as quoted by 'The OT
ad wri
books of poetry from 26 trans.', p. 334.
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Unfortunately David's fame proved the foundation of that unhappy jealousy
ve .a
of Saul towards him which, mingling with the king's constitutional malady,
da l-m
poisoned his whole future relations to David. (…). He [David] also still
hm a
performed from time to time the office of minstrel [singer or musician of the
king's court]; but the successive attempts of Saul upon his life convinced him
ad wri
that he was in constant danger. (…), he escaped by night, (…). David's life for
gh d.o
the next few years was made up of a succession of startling incidents. (…); he
is hunted by Saul from place to place like a partridge. C24
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In seven MSS and in versions, 'the valley of Tears' (the Hebrew words
hm a
for these two words are identical when spoken).
+'
h × ~k QX [ì Š ad wri
HH ]ó~Š Zz ÅV“Z L [ÀF,»kZ ]~W Z F,
gzZ]ZŠz]‚
gh d.o
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Æ {)z ( ~Š Zz Ï\ ) ó thirsty valleyL Ô( ~Š Zz à Zz ¶Š Â Q ) ó weary/glenL ( ¤ )
V1Â ~ÄÅ*Š)**
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The LXX and the Vulgate translate the phrase 'valley of Baca' as 'valley
of Tears.'
C1Y 3
3 C0
Š
HH~ p ÖZÆó~Š Zz ÅVî² M À
L F,» ó• „Š ZzL~ óïHG3½ÉzLgzZ À
ó F,~Š UL
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3
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ãZ‡ÝZVŒÌ._ÆW Z F, - yZÆª!*
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V2ì CY ~Š„ ,Zh
+'× ¼Æª!*
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L x £kZä
1 Bible Knowledge Commentary, p.855.
2 Dummelow's Bible Com., p.363.
3 Good News Bible, p. 585.
4 Gray & Adams Bible Com., 1:612.
5 Matthew Henry's Exposition, 4:324.
6 New American Bible, p. 615.
w
w
7 New American Standard B, p. 747.
w ww
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8 New Bible Commentary, p. 472.
ve .a
9 New Bible Com. (Rvd), p. 504.
da l-m
10 N.Catholic Com., p.473, (Baka).
hm a
11 New Commentary on Holy Scripture, p.364.
ad wri
12 NIV (New International Version), p. 621.
gh d.o
13 NKJV (in Nelson Study Bible), p. 966.
14
am rg
New Oxford Annotated Bible, p. 747.
id
i.c
15 Paragraph Bible, p. 621.
om
16 Peake's Bible Com., p. 431.
17 Readers Digest Bible, p.306.
18 RSV (Revised Standard Version), p. 539.
19 TEV (Todays English Version), p. 607.
20 Thompson's Bible., p. 666.
21 7th Day Adventist Bible Com., 3:827.
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dÑÅª!*
} f0Æq ¸zûÆó•L
gzZì H q ¸zû» •c* t fÒZÆª!*
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:ì H `gŠíq~fq çF.- LX 1
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Dry Valley: Or 'Balsam Tree Valley.' The exact location is not known.
ve .a
da l-m
X 7x¥q ¸zûDX ó~Š ZzÅV½gŠÆx éhÒE
&Lc*
:~Š ZzÈ
:ì H `gŠíq~fq hm a k%ZE~Š LX 2
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ad wri
gh d.o
Baca valley: Hebrew obscure; probably a valley on the way to Jerusalem.
X ~Š Zzq am rg
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,„¸:ìããZ‡:•~Š Zz
id
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om
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:ì c* yZ™5Ã8D7]c*
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A description of the pilgrim's journey. The MT is uncertain.
Xì D)QðZgzX yÒ»^ÆYq
‹ ¸•zi
Xì ÅyÒô=×}gŠÅÂkZ ä óª!* +Z} e×±LX 4
:e{g:%Kg ÖZ »wD)ÅkZ {z6,
x !ZÆ#
sŸz
Baca (baka). [Heb. Baka, possibly 'balsam tree.'] The name of a valley in
Palestine (Ps 84:6), possibly so named because balsam trees grew there.
Some have thought that it is another name for the Valley of Rephaim,
where trees of that species were found, but this is pure conjecture. There
were doubtless many valleys in which balsam trees grew. Another
interpretation names it the valley of 'weeping' from the Hebrew bakah, 'to
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weep,' a word that differs only slightly from baka. However, neither
interpretation helps to identify this place. C33
gñ' » ~Š Zz q
× ) X x ** -Z Å ¦X þ ó|
# gŠ » x éhÒE
& L „¸É Ô • ãZ‡ÿ X ( •)
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# gŠÆx éhÒE H3gakZx ** t»kZ „¸X ( 6:84
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| ZuzŠ »Ãg „Š Zztì
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Baca, some unknown, desolate place through which the pilgrims must go.
X å@*
7,
**/
g¦ ve .a
Ã ( Væq )+],
ZiÐ~T(Š !* ðÃÔ•
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da l-m
hm a
:ì Hg Ö Z »} ZgÏZ Ìäó~Öeª!*
i6,
g ;~Š LX 6
ad wri
gh d.o
Baca [bay'kuh], unidentified valley associated with weeping or balsam
am rg
[Ps. 84:6]. The term is derived from the verb 'to drip,' hence its association
with weeping. C34
id
u Ât X ( 6:84gñ'
½ Ôì 0Ð äzg Âc*
&c*
× )Ð x éhÒE i.c
Ô ~Š Zz ³)Ô•
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Xì ¯ om
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ë @* -Z Å¦ÐZp¤
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/Z~ óª!*
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:ìC
That it was a real locality is most probable from the use of the definite
article before the name. C35
p°xÑ¬ Ð x **
kZì êŠ ð3Š e6,¯ kZ Ôåx £ ÇðÃt]!*
t
Xì Š
HHwEZ
Š
HHg ÖZ »] Ñì „, Z 0ÆkZ Ì~ Gem Dic. of the BibleÅÕÃX 8
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:ì
It may simply be a valley in Palestine (Ps. 84,6). It may simply be the
Valley of the balsam trees, or it may be the Valley of Weeping (Heb.
Bakah) or the Valley of little water. C36
Æ x éhÒE
& ~ p ÖZ {Š ‚t X ( 6:84gñ'
× )ƒ ~Š Zz ðÃÅ¦¡tì Yƒ
Ð } hð„¹ c* Ë ƒ ~Š Zz Å • zt/
& ãZ‡)ì $
( îÂE ¤t c*
ì$Ë ƒ ~Š Zz ÅV½gŠ
X ~Š ZzÅ ã0*
YEH4X3
q u‡ÅkZ~ Dic. of the Bible Revised One Vol.Åæ 54hGZ X 9
s§Åª E¾
w
:ì {g
á Z b§kZ
w
w ww
.ja w
An allegorical place-name, found only in Ps. 846 (AV, RSV), where RV
ve .a
renders 'Valley of Weeping.' Most probably it is no more an actual locality
than is the 'Valley of the Shadow of Death' in Ps 234. C37
da l-m
hm a
x £kZX (RSV, AV)ì M~6:84gñ'
6, »(q
× sÜ Ôx ** +Z u
-Z~i Z0
ad wri
Åñ‚Æ]ñL~4:23gñ×'tìtykZ̈¸X ó~Š ZzÅ •zt¤
/ì » RV
L ÀF,
gh d.o
am rg
X 7(ÇðÃb§Å ó~Š Zz
YEH4X3
id
i.c
¹ æ 54hGL èEÒ Z̄ öZ X} Z X 10
0Æ ~Š Zz kZ ~ ó•Lá £ LZ ~ óª!* E¾
:ì e™7Äc* om
gŠ ÌqðÃ{z´ÆV ðG3G 45G
E $)
©G
If an actual valley (the article is not quite conclusive), it may be
identified either with 'the valley of Achor, i.e. trouble'; 'the valley of
Rephaim'; a Sinaitic valley with a similar name (Burckhardt); or the last
station of the caravan route from the north to Jerusalem.
Perseverance and trust not only overcome difficulties, but turn them into
blessings; this is the lesson, whether the valley be real or only (as the Vulg.
Vallis lacrymarum has become) an emblem of life. C38
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gîÆóÃg „Š ZzLc* Ë YÅ„Šy¶
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No valley of such a name has yet been identified, (….). In the same vein,
it is quite possible that the valley was entirely symbolic. C39
w
t~i Z0 w KÅ~Š Zz ËÅx **
+Z ÏZX ( ...) Ô mY Å7„Š y¶ Æb§kZJ
-ÌZ
w ww
.ja w Xƒä´~~Š Zztì eÇ!*
Ì
ve .a
da l-m
î ZZkgñËZ egzZ (Dr. Frants Buhl of Copenhangen Univ.) ÃÛZ!
Û ËZ eX 12
hm a
ad wri
:ì HyÒä( Dr. Morris Jastrow of Univ. of Pennsylvania)
gh d.o
am rg
C40
(…); but it signifies rather any valley lacking water.
id
i.c
Xƒ: ã0*
~Tì @* KÅ~Š Zz+Z ËtÉ ;(…)
™„Šy¶
Ë ï(Ë•„ŠZz7¢»]!*
:ì$ kZÌÃ $
ó hàƒyzZ~JE}ZXL13 om
Baca was the name of some valley [Note the air of uncertainty regarding
the location of the valley!] on the way to the city. C41
cÅD)t0Æq ¸zûÆ~Š ZzÙ±5ÿåx **

CY ð0* » ~Š Zz Ë•
X ¶µZz~5 ZgÆà þì
:ì yÒ»ª!*
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5F
The valley of Baca ; this rendering is better than 'valley of weeping'
(LXX, RV). The location of the valley is unknown. Baca may mean
'balsam tree', which grows in dry soil. The point at all events seems to be
that the valley is arid. C42
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:DƒãZz]ïsfzgqÐ¬_gNÆ[ !*
kZ
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i ÅklÄwkZ6,¯ Å[òZ ‰¹ZˆÆäY :Zz íz LZ X 5
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ad wri X TgV;zgzZ D ¯äâW

gh d.o
klÄwkZ {z&Ô~íz LZì ]oâZÐ ykS Æ0
+
am rg
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zZ}
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om iÃ ã!*
X D™I{Š c* gŠ
x ªÆyŠg ZD
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zZ}
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Ü zk Q ( ãÑÿL ¹G
-‰
sÜJÜ z k QX å c* WÆyQˆÆ]Ãz ÅyQ Ât
Z™yäx?ZmyÑ‹|d
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kŠ ãŒ ,Z !* ,Æ yQ åŠñ„~: { »)(l
Wvg )
X¸D WaÆ]g c*
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ëŠi c*
[!*
ÙZj
Åx?ZmŠóZZŠ ]|Šp‹Z&+Ð yEZ}g7 ÐZ Ôì m»;@* Ågñ' -V˜ 1C
× kZJ
G
-4$
~{ ðG3Ÿ GX ˆ Å `gŠ Zg M Å fR‰~ sf Xì Y Y c* Û ;@*Ç
Š gZŒ
:ì i Z§¶g~ólÆ( 324:4)‚
ó Åó**
Ç6gzZäZ6,
L(Matthew Henry)
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w
Though David's name be not in the title of this song, yet we have reasons to
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think he was the penman of it, because it breathes so much of his excellent spirit
.ja w
and is so much like the sixty-third psalm which was penned by him; (…), witness
ve .a
this psalm, which contains the pious breathing of a gracious soul after God and
da l-m
communion with him.
kZ „z +
$O h~ WÎt ëÌQÔì 7x ** hm a
»ðŠóZZŠ ~ yZÄÆgñ' /Z
× kZp¤
/xÐgñ' Ç!*
× ,µF, gzZì ‚ ad wri
rg“ _Ðbzgy ZxÅyZtèYÔ¸'Æ
gh d.o
-Z~kZX BŠ™| 7,Ãgñ'
bzg *™q
am rg
× kZÔ ( ...)Xì Zƒ–» þ x?ZmŠóZZŠ]|ÿÏZì
ñ/_
Xì y b .»ä™g Z2Ze
$ŠˆîG 00_IgÐ0+ id
.LZgzZì ès ™lö M Åò ¾gzZ
i.c
zZ}
’~ól0Ægñ'
:ìk, ‚•zi
× kZ ( 6,827:3)~óª!* +Z} e×± L om
Ps 84 was composed by David, the Lord's "anointed"(…). It is a passionate
lyrical expression of devotion and love for the house of Jehovah and His
worship.The psalm seems to describe the blessedness of those who dwell in the
sacred precincts (vs. 1-4, 9-11); the blessedness of those who make pilgrimages to the
sanctuary (vs. 5-8).
&
aÆ]Š „ÅkZgzZ yÆ\¬vZtX ( ...)Xì ;@*
Å ðŠ î ZŠ b ði.Æ0+ .84gñ'
zZ} ×
gz Z ‚lpÆ VÍß y Z Ð gñ'
× kZ Xì g Ö Z C!* +Z Æ Ä» ›gz Z Î
.~ i Z0
_
M ) k
X ( 11D 9Ô 4D 1] c* ,+ö;g~ŠzuklÅkZì @*
5 ƒg ÖZ »yÒÆäƒ•
',!*
iÅxwkZì @*
M )ïŠx Zu]g c*
]c* ƒÌgÖZ »äƒ•
',ÆVÍßyZÐ kZ
!*
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‚Å (Peake) ëG
:ì `gŠ~( 431™) óª!* "LL
5F
The period of its composition is clearly that of the monarchy.
gîãZz: â i »;@*
XìgzŠ »:÷( {)6, ÅkZ
Åx?ZmŠ,zZŠ ]|Šp‹Z &

+ÐZ+ ¬Æª!*
ì @*
ƒ ãZzÐ ]‚ ½ZP yZ
X ïŠg ZŒ,
Ûk’
+
0 .»LZuZ sÜ{zì $
zZ} Ë ƒ¸Š Z%Ð p ÖZÆ0
+ .»Vƒz¤
ó zZ} /c*
VzHLVŒ 2C
Xìg ÇŠgz6,
»Vñ¸x ÓÉ Ôì 7
w
ö;g} Yªó#LÂÆ!² Ôóy é¹I L {zÔì Š
i!ì HHwEZÂÝZ » ãZ‡VŒ 3 C
w
w ww
&OB
pÆkZ ._Æ( 74™Ô 4908 ` Zg0
+Z ) ~Öe Ñ!*
! ð Å8 -zvXì sŠ Zá‚»
.ja w
ve .a :
da l-m
hm a
a residence; dwelling (place), habitation.
ad wri
X ~Š !*
M Ôö;g ( } Y) :ö; g
gh d.o
-8E
am rg
+
0 .ÆVñ¸} Z L:ÐVƒ pŠÆó` Z¯ÑZ[g} Z]Š „î0*G
zZ} Z¾ Lb§kZ
id
X IF
14 4&Æ|kZXì¯ Z»l ÇñY¹ v
ãÑÿL ¹G ÃøL G MÐ
ó Zš L Z~!²XóyZ¾
i.c
Ôì 0Ð~: {ÆU sÜt Lg7—ðÃ~]!* -ÌZ
kZÔåZƒ7yJ om
X å:Šñóy »0
+ .LðÃ{z´ÆkZ6,
zZ} Ü zk QèY
-‰
}i} zgJ
:ì ˆÅs
# Ÿz( 6, ‚Å'
611:2)~óª!* +Z hZ}¤
×i /L 4C
David says not, Oh how I long for my palace, my crown, my sceptre, my
kingdom; but oh how I long to return to the house of God! [the word 'return' shows
that King David had previously been to this place.]
H~zig M ÅKZ Ôg Z MZ} ¡LZ Ôªz `@*

LZ ÔûLZ~
L ë 7t ðŠóZZŠ
u" H~ tØÆäY :Zz ~ yÆ0
+ .LZ ~L: ët {zÉ Xó Vƒ [@*
zZ} "
X þ ¸ñWƒ(kZÌ¬ðŠ ózZŠ]|ì @*Ù ªÐóäY:ZzLÂÿó!Vƒ
ƒC
x?ZmŠóZZŠ]|X ¶ðƒ7qzÑÌZyÅ ãÑ«ì±5.

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Š Z] MÆyZÔþ å„îÂE
.Zz!* »l‰
& x ** &åŠñZ}
Ü zkZ ÿ~îÂE .U{„q -ÇÆ
-ZsÜJ
X åHyäx?Zm³Z]|gzZ x?Zm Z'
,Z]|
:ì ˆÅs
# Ÿz~p ÖZyZÅe ‚•zi
$ M kZ6,( 828:3) óª!* +Z} e×± L 5C
The general meaning of the verse, whose conclusion the poet only implies, is that
even the birds have free access to the sacred precincts of the sanctuary, they make
their homes there undisturbed, while the psalmist is exiled from the source of his joy,
is denied the privilege of worshipping within the sacred enclosure. The nostalgic
appeal of this verse is one of the most delicately beautiful expressions of
homesickness in the whole realm of literature.
~ŠzuÅklÄwkZt pòÀÔì @* á x Z »TÔÆe

™yÒ8¡² $ M kZ
w
I
w
]äî0*g8FuLZg1iýL 3E
{!²ÔD¯yLZÆñË%{zgzZn pgð‚gJ
-}0 +
6,
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.ja w
Xì xzøÐ iZ ³Zz t ŸZÆ]Š „~ŠzuÅ ~g Z-Šg e klkZ {zgzZì jZ `g{Ð
ui ** ve .a
z @ð•ZÆ ~g{gzZ ~gzŠ Ð y LZ ~ [Š Z @¬ zig M ~½]‹Å e
$ M kZ
da l-m
hm a -ZÅg ÖZ ¯§
Xì wV+4q
-Z~eÆ4D 3]c*
íq]gzpq ad wri
åHH &eZ eçE
4H «i± MEL 6C
gh d.o
747™~(NOAB)óª!*
M6, 5G
am rg :ì `gŠ
id
i.c
Envy of the birds and servitors [a male servant] who live there.
om VñŠ {yZgzZVz0
X¸TgV;z —g6, +6,
Þ ‡Ì{zÔìˆÅ ô= Å4D3]c*

:ì±5. ‚ÑzÒ» L
ó !*
MyZ~772™ª
All living things are safe from threat in the presence of the Lord.
X pôÐ}ç c* +
–Š,q{0ix Ó~g—Æ0
+ .
zZ}
G-4$
sf zgq Å b kZ ä ( 325D 324 :4)‚
ó Åh
+] Ç LÅ ~{ ðG3Ÿ G 7
.z *Š)** C
:ì Ås
# Ÿz
He would rather live in a bird's nest nigh God's altars than in a palace at a
distance from them. It is better to be serving God in solitude than serving sin with a
multitude. (…). Observe, David envies the happiness not of those birds that flew
over the altars, and had only transient view of God's courts, but of those that had
‰] Vxneƒ on
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nests for themselves there. David will not think it enough to sojourn in God's house
as a way-faring man that turns aside to tarry for a night; but let this be his rest, his
home; here he will dwell.
g (Z ö;g~‹˜Ë~g Z z [ Œ
Û Æ{ Çy!*
Û Å0
Œ + . Ç}Š ßF,
zZ} iÃ]!*
{Š c* kZ {z
.™{g~ ðËì 4tXìg~ûË™ƒgzŠÐ kZÆkZÚ/Ôá™
Å]Š „Å Z}
+
Vz06,yZŠð óZZŠÙ±5X ( ...)X ñYðÑO# .Å{ k
Ö } H™{g~xWÆkZÚ/Ô ñY
sÜÅVâZ-ZÆ0
+ ¦™ƒÐ6,zZÆVƒÇy!*
.gzZ N Yg /
zZ} Û D™7—g6,]äÅ
Œ
¯äâ M xaLZV;z D™—g6,]äÅVz0
+ NŠ „ ¡ q
6,yZÉ ÔN 0* -Z
b§ÅyK̈Z { Zg,Zq .U{ì 7°»t sÜaÆðŠ óZZŠX Tg~ yZ™
-Z~ Z}
w
xgzZ 8»kZÃZ} ‘ B™x ªk,
™x Zg M™hg3 ZgaÆ~¬
.U{É Ôì @* Š ~hð
w
w ww X}™g (Zö;g {zV˜ce**
ƒ**
1
.ja w
ve .a ó gzçE,Gå L~ m,ôZ
'They will be "still" praising thee.' :ìt]g „ÝZ~×
-8E 8C
da l-m
hm a ‚ÅxŠ MgzZ}¤
ª 'All the Day long'pÆ'still'VŒ._Æ( 611:2)ª!* /
ad wri X óyŠ Zg ‚ L
gh d.o
am rg
å {zLª 'they are ever praising you' :ì Š
HH b§kZÀF,»kZ~ 621™NIV C9
id G
i.c
'
'they will be still praising :ñY HÀF
, tÆ kZ } O X ó ìg™yÒ £~g é£+
om
Xó ÐVƒìg™p°~¾J
-ÌZ {zLª thee.'
:ìÀF,»e .E
$WkZ~( 473™) ó~çH2!Ã´ÅEL 1C0
Blessed [be] those who dwell in thy house, still they praise thee.
X D™yÒp°~¾J
-ÌZ {zX k
,+ö;g~y}¾ {zugI
5
+'
:ì `gŠh × ~kZ
Yet the idea of 'They are pilgrims at heart' is consistent with the theme of the
psalm.
L oÐy*Ægñ'
rg9
Xì ‚ × tÃ» óñ MaÆ]g c*
iÐwŠ {zLÌQ
'who have set their hearts on pilgrimage', :ì HÀF

, $. » kZ ä 621™NIV
{e 1C1
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'in whose heart are Æ3 F

, ó ðÎßÅ]g c*
kZ} OÔì ize~wŠ LZäV2L
Xó ZgÅyZ~wŠÆXLªthe ways of them.'
:ì ˆÅ ô=tÅe ‚•zi
$ M kZ6,( 828:3) óª!* +Z} e×± L 1C2
The second blessing is bestowed on those who hold God in their hearts as they
make the pilgrimage.
X ï Š(~wŠ LZÃ0
+ Ü zÆ5ZŠ ZÅ eìˆÅ «ÃyZ•
.‰
zZ} ',~uzŠ
}ÔÌ~W ZF, ~ m,ôZ‰2)ì – óy ðG3rLÂ ~3 F, zŠgZVŒìg ãZz

,849™ä xÎci
Praise Songs of Israel: Rendering of gzZ6 åHH
+Z óª!* 5G&eZeçE
4H «i±zZEL
w
w
:ì –6,
334™äthe
w ww
Book of Psalms: 26 Translations of the OT Books of Poetry
pÔóZCÙ .ja w
á Åy=~wŠÆXLªÔ In whose heart are the highways to Zion.
ve .a I
da l-m
Šñt ~W ZF, ôZ F,
~ m, z ÒZ Â( ó Heb. lacks to ZionL:ì c*
ŠÉÌt~ õ/Gd qn
hm a
´Å ©7Š z ðÃ » kZ Ì~ ]g „ ã Z‡ÝZt ™| (,Ð ƒ
 gzZì 7
ad wri
gh d.o
# L:ì –Xì Šñx|» e~ kZ@'
Z ,ÆkZX 7Ì~ óklÄ¯ Lª!*
zŠg Z
am rg
àƒ ~Š Lb§ÏZX ó( 739™ÔY 1958 â zg ÔklÄ¯ )ì wì »]gc* i~ wŠÆkZ
id
i.c
.nIG " HH
5F
5ÒE
!Zf Ì‚ÎçEE 4»G ïi4F" k÷Z ) óci
5E +Z ezzßZ + Z Ôh
+].z *Š î0%**
Ç',Œª!*
:ìÀF, om
~( ó The OT Books of Poetry from 26 Translations, 1973, p.334L
In their heart the pilgrim-ways.
‹ZELX óZgÅ e~wŠÆyQ Lª

whose hearts are :( 441™)ì ~óª!*
I4Óh$E
~Š s M èEjG VƒZg Å e , ÃÅXLªset on the pilgrim-ways!
E} Z LX ó Ð6,
ZR,
James Moffatt, A New Translation of the Bible (London: Hadder and Stoughton, óª!*
aÆe LªSet out on pilgirmage.:ì 6,334™~ Ltd., at St.Paul's House, 1941)

ó gz DÚZELX ó } 7,^
Who have set their hearts on pilgrimage. :ì ~ ( NIV) ×
ÝZ » 84gñ'
× ì C ó ðÎ ß Å e~ VßŠ LZ ä V2 Lª
Ù ªs ™Ð kZ :ì
Xì „óeLqçñ
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-4E
.-H ´
»kZ6,707™ä( CEV) ó×gz‹Z ~k
:ì HV- ÀF, ,çF L
You bless all who depend on you for their strength and all who deeply desire to
visit your temple.
G
'
Å«}g é£+gzZD™ ‚z½6,?aÆ]¸KZƒD™wi**
',6,ƒ
•  yZ ?
X n +”Å]g c*
pgzig Mh i
XìƒûLÒ7E
uuZ VŒÂ» y
ó =gLzZXì™f»„óeLÌ(kSì@* $U*
ƒ" ÐkZ
G-4$
ó Å~{ ðG3Ÿ GL 1C3
:ì Hg ÖZ»} ZgkZ(kZä( 326:4)‚
Our way to heaven lies through a valley of Baca, but even that may be made a
w
well if we make due improvement of the comforts God has provided for the
w
pilgrims of the heavenly city.
w ww
.ja w
¯ VZ.q
Ôì Y Y c* -Z ÌV;z pÔì @* -Z 3 Zg » ¼
/™ƒÐ ~ • ~Š Zz q
g¦ A Zg ø
( Væq) +], A çLX=\IkZ ä0
ZiÆ¼ +ve .a Û » ¹F,
. ,Šx Zu9! ÅV3‚ M yZëªÆ
da l-m
zZ}
hm a X Åë Z!
Û aÆ
ad wri
:ì ˆÅs
# Ÿz6, ó ÅxŠ MgzZ}¤
612:2‚ /L 1C4
gh d.o
am rg
To such a one, whose soul is athirst for God, the valley of Baca becomes a well,
id
while the hot rock pours out its streams of blessing.
i.c
om
ÔaÆ¿, Z • „Š Zz Âì ˜^Y ~0 ',ÅkZÐ y" c ¬gzZx¤
+~½• /Z
#
-ZÔì Ï\ Å0
Xì CY0VZ.q + .bzgÅT
zZ}
Xì ˆÅÏ?åÅ‚fÆl+],
Zi~p ÖZyZ
:ì ~628™ª!*(Peshitta) éG4hIF
5G $ 1C5
They have passed through the valley of weeping [the word 'weeping' shows that
the actual word here was 'Baca', because its meaning, if not taken as a proper noun,
is 'weeping'], and have made it a dwelling place; the Lawgiver shall cover it with
blessings.
Ôì ó•LÂ ãZ‡ÝZ VŒì @* /Ð ~ ~Š Zz Åäzg {z

zg LÂÿ ñ M ™g¦
Ù ª ó**
™C
\
1 ¯ ö;g } Y ÐZgzZ þ ‘ zg pÆ kZ ÂñY c*
W „ ** Š: g Z Œ /ZèY
Û †cêL Z ÐZ¤
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X Ç}Š,
$J eÐ•
', á Xì
ÐZ qg
+Z ) ó~Öe gz7LX ósq Lì {z Ôì Zƒ w EZ Â ãZ‡ÝZ 6,x £ kZ ~ ª!*1C6

` Zg0
:ZƒÈ »kZX óvÔ3Š »VñŠ M Ô]¸Ô` ¯q
-ZL:pÆkZ ._Æ(39™Ô2428
Xì LgxW»+],Ziz` s~U 6ÔóD M tgŠt {zL
™Ô 6723` Zg0 0MrLL{Š â »kS gzZì Âp!*
+Z~ó~Öegz7LXì ó îQG -Z ¹Z óy ðG3rL 1C7
q
:pÆkZ#Æ99
to Parch; concretely a desert; - barren, dry (land, place), wilderness, solitary
place.
w
w
X(Š !* ,
W)gzZyZk Òzõ
zÔy!* ‘´)ÈÔ’:õ
Z Ô (( c* -Z6,
Z q gîi;¨
w ww 9
.ja w
Ò£NE
Xìl 6Ôì Yƒ6,„õ (ÈÔ’Ôðƒ ög Ët :Z »kZÐ p ÒkZ
Z c*
ve .a
da l-m
 gŠt :Z»kZ6,
X 7„ á z!uËÜzk
([ZŠ ,
Barren L: pÆóy ðG hm a
3rLL6,( 1022:2) The Hebrew and Aramaic Lexicon of the O.T
ad wri
X ~h N { Š gh d.o
Hz[ W" Ô(’:ì È»kZ~zŠg ZX ó place, bare hill,
am rg
id
:ì `gŠ~KÆóy ðG3rL~( 5421:4) ó é¹G " c*
5E
1ÒE be K̈Z L
i.c
om
Gesenius and Lagarde derive from [a Hebrew word which means] 'to be dry,'.
(....) It may be better however, to add zion to group Zin, Zenan, and Zoan, and to
suppose Zion to be a descendent of the race-name 'Ishmael' through the
intermediated form Zibeon.
J5E
45k8E
ÈL : pÆ T ïŠ g Z Œ -Z ÐZ } eg d̀gzZ ø4G
Û fp â Ð Â ãZ‡q G
t gzZ ñY Hï /
á ~ \z¤Æy WzigzZ ybi Ô + iÃy= Çƒt 4ë @*
Ô (....) X ó**
ƒ
0Ð Š ÑzZ Å ó³Z Lx ** q ãxgŠ Å óyçi Ly= ñY 1™n!
#ÐWZzÆª Û
Xì
X 12íq6,
zZÙ±52
:ì ˆÅs ó ÅxŠ MgzZ}¤
# Ÿz~( 612:2)‚ /L 1C8
The poet would rather be the humblest of the guests of Jehovah than dwell at
‰] Vxneƒ on
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ease among the heathen.
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23. The 7th Day Adventist Bible Com., 3:828.
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24. Smith's Bible Dictionary, p.138.
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27. 'From the Psalms in the Book of Common Prayer of the Anglican Church' (as
quoted by OT Poetry 26 Translations, p. 334).
28. James Moffatt, A New Trans. of the Bible, quoted in OT Poetry 26 Tr, p. 334).
29. New English Bible, p. 441.
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32. The 7th Day Adventist Bible Com., 3:828.
33. 7th Day Adventist Bible Dic. Revised. Ed., p. 114.
34. Harper's Bible Dic., p. 89.
35. William Smith, A Dic. of the Bible, p. 73.
36. Rev. James L. Dow, Collins Gem Dic. of the Bible, p. 54.
37. J. Hasting's Dictionary of the Bible Revised One Vol. Edn., p. 84.
38. J. Hastings, A Dictionary of the Bible, 1:230.
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41. A New Commentary on Holy Scripture, p. 364.
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42. Peake's Com. of Bible, p. 431.
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other vegetation grow in this barren void, and no husbanded animals or
civilized men live there. Anyone who ventures into this wilderness suffers
hunger and thirst. (…). This wilderness is synonymous with utter distress, a
place cut off from life. (…). The Mesopotamian, for which Arabian desert
lay to the W, where the sun sets, identified the wilderness as the area which
leads to the nether [in a lower place or position] world. This idea appears to
be reflected in scriptures in which midhbar, àrabha, semama contrast with
the Garden of Eden, the source of life and abundant growth . C39
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h ƒ wEZ 6,gîÆ {Ç Zl
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The translation of several different words [he has written here in Heb.
script: Midbar, Yasheemon, àrabah, etc.]; often used interchangeably with
"DESERT." An accurate translation is difficult, because the so-called
wilderness regions included arid and semiarid territory as well as sandy
desert, rocky plateaus, pasture lands, and desolate mountain terrain. Such
regions existed in Canaan and beyond its E and S borders. C40
åL$ä kZ VŒÿ ÀF,»p ÖZ ZÐ ¹

ãZ‡p ÖZÆ{)z/²Ôyñ7 Ôg !*
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Xì Zƒ wEZ™w$ Z LÂ ÒZ :þ ‘~ Z Ìg
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Z õÑ5G Ò Š .x *
gÔ VèÈ4gzZ È º´ ã!* *tèYÔì Â¹ÀF,
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kZgzZ~ysê,ZX DƒŒ6, ÔE%Rã"
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\
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:ì ~ª!*
MIDBAR. (…). It is most frequently used for those tracts of waste
land which lie beyond the cultivated ground, C41
× ì @*
·zg' ƒwEZaÆVz•y ZÆ}iŠ !*
M"6,gîx ¬Ât ( ...)g!*
æ
X VƒµZz™?
Ø Ð }i
w
w :ì ˆÅ#
sŸz~óª!*
¹Å6,g ;L
w ww
.ja w
ve .a
Wilderness, a desolate or deserted area devoid of civilization. One
da l-m
Hebrew word above all others is used for "wilderness," or "desert," in the
OT: midbar, indicating both "that which is desolate and deserted" and "that
hm a
which is beyond," i.e., beyond the limits of settlement and therefore of
ad wri
government control, perceived by both city dwellers and villagers as being
gh d.o
essentially disorderly and dangerous, the home of wild beasts and savage
am rg
wandering tribes. In time of war or repression refugees would flee to the
id
midbar; (….). Midbar was for them, as "wilderness" was originally in
i.c
English, the wild, alarming wasteland, where men and women find
themselves bewildered and disoriented. C42
Kz x **
Xƒ: y¶ $V˜Ô¸yZk
ðÃ » d ,zgzZŠ !*
om Ò
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M" q
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à Zz¢q
gh d.o
am rg
Where he [Abraham] made a covenant with Abimelech, from which
id
the place is alleged to take its name ('well of the covenant," according to
one interpretation). C47
i.c
ì @* -ZÐ o ! Z Ó
Y ¹ÔÐ TÔå H{@çq ,
á ä þ ðZ' om
Z ]|ÿ kZ V˜
( VZ. »Ç )X Z 7,
x*
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YEH4X3
:ì Š s M ~Öeæ 54hGZL
HHyÒ~óª!* E¾
It (…) received its name ('Well of the oath') as having been the place,
marked by a well, where Abraham entered into covenant with Abimelech,
king of Gerar (Gn 21:31 E). C48
Vc* -ZtèYÔŠ
úÅT¶(+Zq H7,a kZ ( VZ. »Õ ) x *
*t ( ...) » kZ
-ZB‚Æo ! Z {
H{@çq á Š !*
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Z þ ]|ÿ V˜ åVZ.q
X ( } ZX 31:21÷Za ) å
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about 28 mi S [according to the Interpreter's Dic. of the Bible "SW"
(1:375)] of Hebron; C49
~þ [f[†._Æó~Öeiñ6,
ÚZ Lÿ[†éKVZ ã½ÐyzçE
.;t
Xì µZz
µZz6,A ÃÆ éä~ [†Æ zk ,( ì @*
Y ¹YZ [ Z&) yzçE.;þ
xB‚Æ {g ‚ ~ç «KZ äx?Zm Z',
Z ]|V˜ ì({z yzçE .;t X5Cì
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kZ KZ~ #ÛB‚ÆVzh-gŠ Z²ZM LZ‰

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w
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w ww
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g ;L}X ¶{ Ç Zl  o~(,
q .ja w
-ZaÆVzh-gtìk
, t~V- Öe
’]!*
ve .a
da l-m :ì ~ó~Öeª!*
hm a
ad wri
The Beer-sheba plain with its ample winter pasturage is well suited for
gh d.o
seminomadic living; thus it served as the principal homestead of Israel's
patriarchs. C51
am rg
id
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e á z$+: { 4yZy » #Û Ðzz ÅVƒÇ Zl
+i: ðâu Wz KZ
i.c
om
X åêŠx » »xg Ã Zgië Z} (,q
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M vg),
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Û !*
kZX åo Z -Ztì Hkz',pZ DpZ
á z!uq
kv~T¶~Š Zz[ ZŠ
:‰ŠñVc* M ÅVâ K̈Z Ì~[I{g ZD
Š !* Ù åa~
On both sides of the Beer-sheba valley, in the Negeb, there is evidence
of human settlement going back to the Chacolithic Age (later fourth
millennium BC). (….). The Beer-sheba valley and its neighborhood were
frequented by pastoralists like Abraham because the water-table was
sufficiently high to be tapped by the digging of wells. C52
E
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xt {g ZD B+
s§VâzŠÆ#Û„Š Zz~ ïEE
~Š Zz X ( ...) Xì Šñ]Š ÞÅV- Š !*
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VŒèYÔ¸ D™ c* ‰ðZ'
M ÒZì Zzl , Û ÆkZgzZ #Û
Z~g Z z[Œ
X åYYÑïã‚ 7 ã0* -u°»âZ
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+Z ÏZ Ìª
i Z0 s M ~Öe æ 54hGL
q {ŠñÅ kZ (E. Hull) I ~ Z ~ óª!* E¾
™yÒ~
:ì @*
The soil in the valleys where there is some moisture is exceedingly rich,
and is rudely cultivated by the fellahin, who succeed in producing fine crops
of wheat and barley. In the tracts around Beer-sheba the Bedawin find ample
pasturage for their flocks and herds, which towards evening assemble in
crowds around the wells as they did three thousand years ago. C53
w
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w
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gh d.o
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g
Hadjar, cast off by Abraham and seeing Ishma'el perishing of thirst,
ran in despair seven times from one hill to the other; C56
W LZ ÿ ä Ô¸ ‰ hgðZ'
y− Ð k\ Ãð³Z þ ]|d ,Z qÔ {̀;
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seven times between two small hills [al-Safa and al-Marwah], recalling the
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plight of Hagar and her son Ishmael who, in Islamic, Jewish and Christian
tradition, were saved from certain death by a spring of water which God
caused to break through the desert sands. This well is named in Islamic
tradition as Zamzam, C57
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We are told of the birth of Isaac (v v. 1-7). On the occasion of the festival which
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It has been translated "mocking," "sporting," "playing," and "making sport."
There is no good reason here to introduce the idea of mocking. What Ishmael was
doing does not matter so much as the fact that it infuriated Sarah. Perhaps she
simply could not bear to see her son playing with Ishmael as with an equal. Or it
may be that green-eyed jealousy took full control. Sarah may have feared that
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That Hagar appears as a slave-woman is a necessary consequence of the theory
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origin. (Enc. Biblica, p. 1933).
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According to the Midrash (Gen. R. xlv.), Hagar was the daughter of Pharaoh,
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VI, p.138]Hagar is held up as an example of the high degree of godliness prevalent
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Rashi, in his commentary on 6:1, records the belief that Hagar was a daughter of
Pharaoh, who, after seeing the wonders that had been done for Sarah, declared that
it was better for his daughter to be a bondservant in the house of Abraham than a
mistress in the palace of another. (J. Hastings, Dic. of Bible, 2:278.)
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Sarah took revenge (Gen. xvi) by preventing her intercourse with Abraham, by
whipping her with her slipper, and by exacting humiliating services, such as
carrying her bathing-materials to the bath (l.c.); she further caused Hagar by an evil
eye to miscarry, and Ishma'el, therefore, was her second child." (Jewish Enc.,
6:138).
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Ancient law ordinarily forbade the expulsion of a slave wife and her child, and
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(v.11).
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Abraham expel the two. She fears that Isaac's future inheritance is threatened by
Ishmael's presence in the home. (p.60).
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The act of expulsion was itself unaccountably harsh. (…). There may have been
some law giving Sarah absolute power over her maid; but if any law gave her
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barbarous woman who used it. It was one of those painful cases in which one poor
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power by their suffering (…). She breathed freely when Hagar and Ishmael were
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fairly out of sight. A smile of satisfied malice betrayed her bitter spirit. No thought
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of the sufferings to which she had committed a woman who had served her well for
am rg
years, who had yielded everything to her will, and who had no other natural
protector but her, no glimpses of Abraham's saddened face, visited her with any
id
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relentings. It mattered not to her what came of the woman and the boy to whom she
om
really owed a more loving and careful regard than to any except Abraham and
Isaac. It is a story often repeated. One who has been a member of the household for
many years is at last dismissed at the dictate of some petty pique ['a feeling of
annoyance and displeasure, esp. caused by the hurting of one's pride.' (Longman's
D. of Eng. Language and Culture, 1992, p. 999] or spite as remorselessly and
inhumanly as a piece of old furniture might be parted with. Some thoroughly good
servant, who has made sacrifices to forward his employer's interest, is at last,
through no offence of his own, found to be in his employer's way, and at once all
old services are forgotten, all old ties broken, and the authority of the employer,
legal but inhuman, is exercised. It is often those who can least defend themselves
who are thus treated; no resistance is possible, and also, alas! the party is too weak
to face the wilderness on which she is thrown out, and if any [i.e. any one] cares to
follow her history, we may find her at the last gasp under a bush. Still, both for
Abraham and for Ishmael it was better this severance should take place. (….). For
Ishmael himself, too, wronged as he was in the mode of his expulsion, it was yet
far better that he should go. (…). All he required to call out his latent powers was
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to be thrown thus on his own resources. (…). But the two fugitives are soon
reminded that, though expelled from Abraham's tents and protection, they are not
expelled from his God. Ishmael finds it true that when father and mother forsake
him, the Lord takes him up. At the very outset of his desert life he is made
conscious that God is still his God, mindful of his wants, responsive to his cry of
distress. (…). God still "heard the voice of the lad, and the angel of God called to
Hagar out of heaven." It is this voice of God to Hagar that so speedily, and
apparently once for all, lifts her out of despair to cheerful hope. It would appear as
if her despair had been needless; at least from the words addressed to her, "What
aileth thee, Hagar?" (….). When Ishmael turned his back on the familiar tents, and
flung his last gibe at Sarah, he was really setting out to a far richer inheritance, so
far as this world goes, than ever fell to Isaac and his sons. [The Expositor's Bible
{a commentary in 25 Volumes}, Ed by W. Robertson Nicoll (NY: A. C. Armstrong
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(iv) and took bread and a skin of water, and gave it to Hagar, putting it on her
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1967) p. 34.
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waterskin on Hagar's back, while her son apparently walked beside her. This
reading seems to be a scribal attempt at harmonizing the present passage with the
data of the Priestly source, in which Ishmael would have been at least fourteen
years old when Isaac was born; (…). But in the present Elohist story Ishmael is
obviously a little boy, not much older than Isaac.
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Here and in 9f reference is made to the 'angel of Yahweh', while in 13 the Person
who speaks to Hagar is identified with Yahweh himself. By some this is explained
by assuming that in the most primitive form of the story the speaker was Yahweh
himself, and only later out of reverence the word 'angel' was inserted in some places
(…). However, it is doubtful in these ancient times whether the Israelites thought of
the 'angel of Yahweh' as personage distinct from Yahweh himself. The 'angel'
(malak), lit. 'messenger' was rather Yahweh himself made manifest to man.
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The versions have the correct reading, as in the CCD. "God heard" is a play on
w
the child's name (cf. 16:11), but, to avoid the anthropomorphism, E. has "the angel
w
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At this point the three traditions are fused together: vv. 1a, 2a, 7 follow on from
18:15 and are Yahwistic; vv. 2b, 5 follow on from 17:21 and are priestly; vv. 1b, 6
are Elohist.
18 [!*
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All three sources are found in this account of the birth of Isaac.
gh d.o
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am rg
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The Elohist narrative of Isaac's birth (vv. 8-21) is a duplicate of the story of
expulsion of Hagar and Ishmael found in the Yehwistic version in chapter 16.
Å ` Zy W ) yÒ » ïHi4Xß Z ~}g !*
ZÆð³ZgzZ {̀; ( 21D8 ]c* Æ ÷Za Åð t GZ
I
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35. The Collegeville Bible Com., 60.
:pÆkZgzZì `gŠ 'Desolate'Â» ~ m,

ôZ6,
VŒ 3
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sad and without people, comfort, hope, or friends, etc.
ó Æ{)zV2zŠ c*
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+LÂãZ‡-ZaÆkZ~ª!*
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alone, desolate, only, solitary.
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X ( 19™Ô 910` Zg0 -z7L )X óñ ZÔ h YZÔ ËL
37. KJV-Isa. 27:10, p. 568.
38. Enc. Biblica, 1:1076-77.
39. The Interpreter's Bible Dic. (NY: Abingdon Press, Nashville, 1962), 5:946.
40. The Interpreter's Bible Dic., 4:844.
41. William Smith, A Dic. of the Bible, p. 143.
42. Harper's Bible Dic., p. 1133.
X óÕ Lc* ó] ‚ LpÆ#gzZV Z.pÆÛXì Â “%q i ãZ‡ ó#ÛL 4C3

-Z »y !*
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ó L:ì ûE©E ZÆkZ
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X óVZ. »]‚ Lª'i.e., well of seven'. :ì ~( 518:1) ó é¹G "Lc*

5E
1ÒE be K̈Z L 4C4
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# Ÿz~( 18™Ô884` Zg0
:ì s +Z ) ó~Öeª!* -z7L
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(...) Beer Sheba. be-ayr' sheh-bah; from 875 and 7651 (in the sense of 7650);
ve .a
(...) be-ayr; from 874; a pit; espec. a well.
da l-m
+S Ô (‰‰‰)Û Ô ( ~ x|Æ7650 `g Z0 +Z Ô yÛ X (...)
+Z ) Ð 7651 gzZ 875 ` Zg0
hm a
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ad wri
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gh d.o # Ÿz~112™Ô7651` Zg0
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id
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(...) shibàh shib-aw`; from 7650; a prim. cardinal number; seven ,(as the sacred
om
full one); also (adv.) seven times; by impl. a week; seven-fold, seventh.
H]‚Ôßq
X VZ Â‚Ô k -Z6,gî¹:SÌû%]‚Ô]‚ÔŠ°q
-ZÔÐ7650`Zg0 34]I
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:ì s +Z ) ó~Öe¿Åª!* -z7L 4C6
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... be-ayr; from 874; a pit; espec. a well.
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ÔJ ¥ +SÛ
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:ì6, +S
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X ** Cq
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:ì `gŠ6, +Z
112™Ô7650` Zg0
... shaba shaw-bah; a prim. Root; to seven oneself, i.e. swear (as if by repeating
a declaration seven times): * adjure, charge (by an oath, with an oath), take an oath.
8nÔ**
X¢ ÑŠn( **Ù ŠÃyÒq
ZC -Zû%]‚) **
3nªÔ*
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It is taken as meaning 'well of the oath'. One of the Simeonite towns in the
southern territory of Judah (Josh. 19.2), on the border of the cultivated land, came
to be regarded, for the greater part of history, as the remotest point of Canaan in
that direction; whence the phrase 'from Dan to Beersheba'.
-Z~ê ! †Æ{Š· 6,uuÅ}i·zg'

q × t X óVZ. »Õ L D Ya pÆkS
w
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gzŠ » ys~ ‚k Q~g ZzŠ Z F,{Š c*
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The Hebrew word 'to swear' means literally 'to come under the influence of seven things.
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Therefore that place was called Beer-sheba; because there both of them swore
an oath. So they made a covenant at Beer-sheba.
Æ#Û({zakS Ô åc*
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x £Æ#ÛäV,Q
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47. Hastings Dic. of the Bible, Revised Ed.,1963, p.94.
48. J. Hastings, A Dic. of the Bible, 1:265.
49. John L. McKenzie, Dic. of the Bible, 1984, p.87.
50. See Hastings Dic. of the Bible, (Revised), NY, p.375.
51. Harper's Bible Dic.,101.
52. F. F. Bruce, Places Abraham Knew (London: Scripture Union, ECIVZNJ, 130
City Road, 1984), p.53, 55f.
53. J. Hastings, A Dic. of the Bible, 1:265.
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The name is literally "well of seven".
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It is the "well of seven," (…); but in [Gen. 21] vs 31 it is apparently the "well of the oath."
Xì óVZ. »nL UC $ M þ Å 21[!*

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EG
:i ZBg6,31™~óª!* .n©$•zi
çLG +Z} e×±L S.H.ÔHORN
Heb. Be'er Sheba', "well of seven", or "well of an oath".
óVZ.»]‚ LÔ #ÛãZ‡
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w
w :ì `gŠ~639:1óª!*
iñ6,
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w ww
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'Where he is' is an allusion to the site of the 'well' mentioned in vs. 19, a sacred
ve .a
spot among the Ishmaelites.
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56. Shorter Enc. of Islam, (Karachi: South Asian Publishers, 1981), p. 508.
57. A Lion Handbook: the World's Religions (1984), pp. 319f.
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Chronicles (from its position in many manuscripts [MSS], etc., after
Nehemiah) only obtained its place in the canon by an afterthought. C1
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i.c
é5.AƒÂtÐzgÅ{)z]ZŠzŠ¼ Ð wkZ ) õg Z Â[ Â
[ ÂÅˆÆ{ G
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á ~ V2z‰ÅV1ÂRÅVí[Ât ì yÒ » kZ
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The omission of Chronicles from some Christian lists of canonical
books is probably accidental. C3
Åt· Zq
Xì ]!* -Z „¸** .Ð V2z\‰ÅV1ÂR» õg Z Â[Â
ƒsv
E+G
:ì H{zÔì m»+zD ÅkZJ
+÷L g @* -V˜
It is part of a larger work, Chronicles-Ezra-Nehemiah, composed in the
Greek period between the death of Alexander (B.C. 323) and the revolt of
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the Maccabees (B.C. 167). (…). Chronicles-Ezra-Nehemiah must be later
than the times of Ezra and Nehemiah (458-432). In style and language the
book belongs to the latest period of Biblical Hebrew. The descendants of
Zerubbabel (I Chron. iii. 24) are given, in Masoretic text, to the sixth
generation (about B.C. 350); in the LXX, Syriac, and Vulgate, to the
eleventh generation after Zerubbabel (about B.C. 200) [which shows that it
was written or added after BC 200]. The list of high priests in Neh. xii. 10,
11, extends to Jeddua (c.330). These lists might, indeed, have been made up
to date after the book was completed; but other considerations point
conclusively to the Greek period; e.g., in Ezra vi. 22, Darius is called "the
king of Assyria." On the other hand, the use of the book in the
Ecclesiasticus (Sirach) referred to above, the absence of any trace of the
Maccabean struggle, and the use of the LXX, Chronicles by Eupolemus (c.
B.C. 150; see Swete, l.c. p. 24), point to a date not later than B.C. 200.
w
Hence Chronicles is usually assigned to the period B.C. 300-250.C4
w
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Å Vçk ~ kZ þ [ÿ wEZ ~ ( c Z§ 0 q 3) [Ecclesiasticus] ø½5 G é5 G R
i Z õg ZÂƒÂ gzZ 3 F,~Š U ~ kZ þ ` ÿ gzZ ÏŠ ñ) Å y¶
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KÅ
Ð 3006,gîx ¬õg ZÂƒÂ b§kZX 7ÅˆÐ xt 200 D™„Š y¶
Û 0Ðäâ iÆJ
Xì CY~Šg Z Œ -xt 250
'
beK̈ZöæL;gE-Í DÔ,zZßo !*
~óc* gÔWz6, Ù Y ÿ)GZËZe
Ôc ZC
[Â tgzZX¸D™gÖZ »—6, ¡]g@* Å[ÂkZfÆŠ>@* D™yÒ
:ì 1x »Ðó~Š Zi W~(, (ÆèE±LâZzm¾Z)ä³¸ÆõgZÂ
L~ä™yÒx **
On the whole, Chronicles was regarded with suspicion; its historical
accuracy was doubted by the Talmudic authorities, (…). The names were
treated with great freedom; C5
w
ÅkZ fÆŠ>@*
¡]g @* X ¶CY @ŠÐ { óÅ— õg Z Â[Â6,gî¦ù
w
w ww
H@*
X åŠ , ÃVñ**
Ð~Š Zi W~(, X ( ...)X¸D™g ÖZ»µz—6,
.ja w
'
ve .a
Ü z D™yÒ wq »yÅ « ì wì » óª!* +Z } e ×±L
‚•zi
da l-m
‰
c* .Ã9·Ð 9
ä™sv L oÅíZ m, hm a
egzZ é ZpKZ ä ³ ¸Æ õg Z Â[ Â
ad wri
gh d.o
:ì 1x »Ð~Š Zi W~g7~eÆä™†ŸZ~yZ
am rg
Certain items concerning the building of the Temple have been
id
i.c
omitted, others are presented more briefly, others are given in the same
wording as Kings, while others are entirely new. C6
iÃgñZ}uzŠ¼X ‰ bŠ™sv
¯¿{Š c* .gñZ‰~eÆyÅ« om
¼²ÔˆÅ `gŠ~p ÖZÆuCƒÂ‚'!* +'
~uzŠh HH7™
× ¼ Xì Š
X 5Ç!*
Ì+Z'!*
gzZ
i Z§ ¶g~óc* 3E
beK̈Z öæ LïHG &MÝZWz6,ÆãZ‡~ÖZ u ¯g ð$E
4E M
~ yZgzŠÆ +zD
+ÅkZ ä 'X ‰ˆÅÐ ~Š Zi W=’ÅnZ~ kZ
ÅkZ ä ófÆ
L ˆ‰{z´ÆyZ Ô ÅwEZÐ wŠA Vc*
Š Zi WÅ b§T
:˜ {zXì 1x »Ð±ŸZgzZp’ÌˆÆŠ
(…) and perhaps additions were made to the book after it was
251 Thisð copy
†Ê îwebsite
substantially complete. In dealing with matter not found in other books it is
difficult to distinguish between matter which the chronicler found in his
source, matter which he added himself, and later additions, as all the
authors concerned wrote in the same spirit and style; (…). Where
Chronicles contradicts Samuel-Kings preference must be given to the older
work, except where the text of the latter is clearly corrupt. With the same
exception, it may be assumed that sections of the primitive "Chronicles"
[some older book on the annals of history of the concerned period other
than the book of Chronicles of the Bible, which the Chronicler used as a
source] are much more accurately preserved in Samuel-Kings than in
Chronicles. (…) The consistent exaggeration of numbers on the part of the
chronicler shows us that from a historical point of view his unsupported
statements must be received with caution. (…). What they prove is that he
did not possess that sense of historical exactitude which we now demand
w
from the historian.C7
w
w ww
.ja w
D YK±ŸZ~kZh+
á ÌˆÆäYƒå-
JuwëÆ[ÂkZX (…)
~ eÆ îJ
-Ë ËÔ7[ ø ve .a
7Š ~ V1Â ~uzŠ 0ÆŠ ZñkS X ìg
da l-m
HÜÐ ~
c* hm a
.â LZ ä ³ ¸Æõg Z ÂƒÂ ì Â¹ ** Ð ZyxgŠÆŠ Zñ,Z
™i q
´x ÓèY ÔŠ HH†ŸZ~ˆÆ kZ¼ c* ad wri
ì H†ŸZÐ s§KZ ä kZ »T
gh d.o
am rg
EE{!
õg Z Â[ ÂV˜X ( ...) Xì –~[|Z„q
-ZgzZ Æ"_ -ZÐZä èEG4¨3
.„q
id
Ã (uCzLÈ )[Â ãZ6,V;zÔì @*
ãY ~Š ßF,
i.c
™s%ZÐ óuC-LÈ L'»
8C
„,ZXƒ {”p’6,gîãZz Q»[ Â™¯Zy
¸V˜ Æª
q +Z ñZÎÔce om
ì õg ZÂ[Â aŠq
-Zt] ó õg Z Â[ Â LaŠ ce ** Û ÌtB‚Æ ]Z
Y 1™n
-ZÐ õg ZÂƒÂ Åª!*
[ÂZq ÆÇ´~ T
t gzZ `gŠ ]uZz ]g @*
ª!* ZÆ[å Hw EZ6,gîÆ~
Zb .â LZ ä 'Æõg Z Â[ ÂÅª!* ÐZgzZì
E
3rB‚Æ4gŠz¡{Š c*
k,
’ûLE i}~ uCzLÈÃÅª!* ÚÅ õg ZÂ[ÂÅ
…Ð ðZgW¾IÚ~eÆŠ Z°Z Å ýE 3O{!Æõg Z ÂƒÂX ( ...)X ‰ ñÑ~
Ôce ãY C',o ôZ~ ä™wJÃ]** Ò, ZÆkZÐÃî01G ©$E
]g @* ì @*
ƒx¥
-Z ë ` W ì @*
q t Ð VÂ!*
$U*
ƒ" y ZX ( ...) X 7Š ñŠ Zñ ZuzŠ ðÃ~G@*
ÅX
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(³ í!» õgZÂƒÂ ) {zÔn

pgµÂÅyÒÇÇÆ]uZzÆb§TÐcg¸
X å~g¬ÐgÅ: {g ¸Æb§kZ
ELÌäÑâÔÒ»yY ÂÔ *Š)**
ª!* Ç£g ZZgÔ fe wÍ ~ ZZ
:ì q{zX KÜ] ¡5Æb§ÏZ~ó õg Z ÂƒÂ á
L £Æó~Öe
Like most OT books, however, Chronicle is of anonymous authorship,
and no conclusions are possible as to who wrote it. (…), he did wish to
bring a specific message from God applied to the people of his own day,
and it is this that leads him to his extensive working of his text, omitting
what was now irrelevant, adding material that was now newly relevant,
w
changing what was now misleading, and so on. Chronicles has been
w
regarded as poorer history than Samuel-Kings, (…). Some of its alterations
w ww
to Samuel-Kings raise historical problems: (…) textual corruption or
.ja w
misunderstanding has often been suspected. (…) D here the author perhaps
ve .a
resembles an artist painting the figures of the past in the dress of his own
da l-m
age. Such characteristics have led to the questioning of the extra material
hm a
Chronicles includes which does not appear in Samuel-Kings. (…), and the
ad wri
main narratives, as we have noted, are substantially derived from
Samuel-Kings. C9
gh d.o
gzZX 7x¥Ìx ** am rg
»'Æõg ZÂƒÂ b§ÅV1ÂÒZÅ*Š)**
Çë @*
id
i.c
+”t Åk QÔ ( ...)Xì èä ¾t $
{z ¶éZph Ë Y Å7~
.Z b§Ë]!*
t
ìzz ¸gzZX ñÑx àSÐ s§Å0 + .aÆä™ÍÑ6,
zZ} om
VÍßÆgzŠ LZ
]Ñq {Š ñÐZ]* GG
! ì Å ï ©OI +”Å b§kZ6,QLZ äkQ ÆT
i!h
»k QÔå‚
rg“_Ð]ÑqÆ` WŠZñ gzZÔ~Š™sv .äkZ{zÔðWÃ0)~
XkgZZåXE3WdÔ~Š™späkQ{zÔ~Šð3Š èE±{NZe~wjâ{Š ñq ÔH†ŸZäkQ
Hc*
kS X ( ...)Xì Š ÅZgŠ S
Û õg @*
ŠgZ Œ QÚÅuCz LÈ[ÂÃ õg ZÂ[Â
ñƒ Za ZÆ ïG ]‡zZ‰Ð yQÔÅV´p ~uCzLÈä
G3O“â]g @*
q HH— ÒZ » .ß *
-Z „¸ ³ ¸VŒ X ( ...) Xì Š c p’—6,k QX ( ...) X
™~k]ÆgzŠ LZ Ék
Xì @* ,¦Åm¾ZÆèâ ì @*
WÃ/xÐ<g W, Z
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†Ê îwebsite
+Zi k Q ä ]:SÅ b§kZ

õg ZÂƒÂ bŠ™} 9]ÑZÎ0ÆŠ ZñZ
Òë ZgzZ Ô( ...)X 7Š ñ~ uCzLÈ1Ô ï
Ô`NŠ ë 6Ô]** á~
X fp â Ð„uCzLÈF,
{Š c*
i
Æ õg @* s W~Öe KZ Ìä ~çEE
³ ¸ » uCƒÂ ì –~ ª!* 5!
.¿G
gzZ «
L åt q rg pŠ {Š c*
-ZÐ ~XÔì ‚ i~œ£&‚ŠpLZ} O
$§
:óñY~ŠE¯Ã]Š „þLG
It may be summed up by saying that the Chronicler intended to write
not what happened, but what ought to have happened; (…). This ideal is
w
w
specified by three theological principles which he represents as governing
w ww
events: (…), and the primacy of the temple and the cult. (…). The third
.ja w
principle appears in the space and importance which the Chronicler gives to
ve .a
the temple and its cult and personnel, (…). It is necessary to see the
da l-m
Chronicler's purpose. C10
hm a
| åLer7t'» õg Z ÂƒÂ ì YYHyÒV- *Ü»kZ
&Å7Z·kS X ( ...)X åce ** ad wri
gh d.o
ƒúzg H åLert{zÉ Ôì Zƒúzg H~
6,gîÆ]uZz ~Š ã œ%{zÃXì ˆÅ„Š y¶
CgzZ ~/ am rg
KÐ)g fÆVßßZ C«
CŠ
id
i.c
k QgzZ x £ kZ wßZ ZŠX ( ...) E¯Å]Š „& §gzZ «gzZ X ( ...) :ì @*
™7
ÃŠ Z $ §~kS Ã«³ ¸ »uCƒÂ ì @*
Û ZÆkS gzZ]Š „þLG om ƒC Ù ªÐ ï GG3O.6XZ
IF
4&Ñ»³¸ÆuCƒÂ ì ~gz¢tX ( ...)Ôì êŠ
XìgÃøL G
.O²L
-G
ÆpŠ ~(,ä —e Ô ÷ EÔ Ò»k;Z bzgÔ, åO¨G! ýL BtW
N z6,Ô „ ‘Z &
+g- g
gzZÔì Ht‹~ó~J´ÅE} Z L»œ£z}pÆ ýÅ…¸ÆuCƒÂB‚
:ì ÑÅ~p ÖZsfzgqw7» ów~Š ÷
7S LÅk Q
The claim of Jerusalem to be the only place where legitimate worship
of Yahweh is possible is the second principal element in the Chronicler's
theme. (…). In the neutral passages (…) there seems to be no reason to
doubt the strictly historical character of the narrative. In the other passages,
however, we should be doing an injustice to him, were we to judge him
254 Thisð copy
†Ê îwebsite
merely as an historian. Since, for him, history is a handmaid of theology, it
is the theological understanding that is important for him, not the naked
historical fact. If he clothes this naked fact with somewhat imaginary
adornments, we must accept this as his method of teaching theology and not
reproach him for the lack of an historical exactness which a comparison
between his text and that of Sm-Kgs shows that he never intended. On other
matters, which were not affected by the Chronicler's special point of view
and purposes, historical value is recognized in his traditions.C11
Ë YÅ]Š„^
uCƒÂÔì$ ,YÅ\¬vZV˜ì(uZz{z¸ òúŠt»zk
,
ÆyÒkZÔ( ...)~]Zg „g Z—Y)X ( ...)XìKZ(,
ZuzŠ »}pÆ'Æ
/Z~ VÂg „~uzŠ ë @*
¡ÐZ ë¤ ÔCW7Ãzz ðÃÅä™—6,g ZŠ™]g @*
D
w
wìÆk QèYÔÐ,™ °»Z"B‚Æk Që ÂO6,Ð wÅ cg ¸q
-Z
w
w ww
Ãû CZ sÜÌZ Âq
-Š 4,
.ja w
Æ kZ Xì Oh „ -Z Å<Ñ Â õg @*
Šq ~
k•~V3Zg W C{gŠËÃë›^' ve .a
/ZXÃë›]g @*
da l-m
,yS {z¤ Vc*
² :Ôì Ýq
gzZ Ôce ¢ hm a
8™wJ6,gîÆj§Æ½Å]ZÆk QÃ]!*
kS … Âì @*
™
»QÆk QXì yZh »D]g @* ad wri
~ kZ ce ã™7#
gh d.o
Ö 56,]!*
kZÐQ
am rg
G
GG3Oš‹¢]g @*
kZ Lï ì @*Ù ªs ™Ð ä™:i ZñB‚ÆQÆóuCX LÈL
ƒC
id
gzZÃaàSÆ³ ¸ÆuCƒÂ Ô~]5ç}uzŠX 7„ ¶Ã7Æ
i.c
Xì CYÅt7zgŠ]g@*
Å]c*
ZzgÅkZÔ¸Dƒ7W,
OÐœ£ om
EJ
}gŠ»kZ~á £LZ6,uCƒÂ~ ó~Öe ª!*
iñ6,ÚZ Lä ç«$ ÃÝZ
-ZÃ~g ‡™NŠ ] ‚ ½ZP Ð y*Æ kZXì H·_ Cc*
} Zg 9q ‹-
:ÏA Šæ~ä™ì‡
The Chronicler not only teaches the proper faith in God, after the
manner of the Priestly Code, by such graphic fictitious stories, (…). To
raise the low morale at such times, the Chronicler exaggerated the splendor
of the Jewish kingdom in the past, (…). In glorifying Judaism and the Jews
through the centuries beyond all possibilities, the Chronicler necessarily
rewrote the history from David to Cyrus; he freely omitted from his
sources, added to them, modified them, being blissfully unaware of
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†Ê îwebsite
anachronisms C1 2 and impossibilities. (…). In general the Chronicler
modified our canonical sources with complete freedom to suit his ideas.
(…), and modified what did not agree with his religious views or his
notions of the facts of history. (…). Elsewhere the Chronicler rewrote the
narration of Samuel and Kings in order to express his own views, which
often differed from those of his sources; (…). These examples suffice to
illustrate the various methods by which the Chronicler rewrote, edited,
shortened, expanded, and arbitrarily changed the passages in Samuel and
Kings which suited his purposes, omitting the rest, (…); in the other half
the Chronicler, unless he had access to other sources unknown to us was
able to display his vivid imagination by composing freely, without any
guidance. (…). A date ca 250 B.C. or a little earlier is far more probable
than 400-350 B.C. C13
Hk$
w
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ÆVE¹P]gzpÅ b§kZ~ i Z0
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w ww
ä™— ÃV+j- 6,µZñ, Z X ( ...)Ôì êŠ ½ÅyZZ 96,0
+ .Ð )g f
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s  yZX c*
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7ZÅ ó õg Z Â[Â L2eÙZj

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1.The Jewish Enc., 4:60.
I45E8E
ó¹· Z LÔÆi Z zzË%Ô¯øL E -/ÐZ ÌQ Â@*
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6.The 7th-Day Adventist Bible Com., 3:118.
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10. J. L. McKenzie's Dic. of the Bible, 131-32.
11. A New Catholic Commentary on Holy Scripture, revised and updated 1975, Ed.
Rev. Reginald C. Fuller, (Hong Kong: Thomas Nelson Ltd., 1981), pp. 353, 55f.
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But the builders encountered so much opposition from enemies in their
homeland that the work soon came to a virtual stop and remained
interrupted until the reign of Darius 1. In the 2nd year of his reign the
prophets Haggai and Zechariah encouraged Zerubbabel, the governor, and
Joshua, the high priest, to make another effort to rebuild the Temple. They
responded, and with the enthusiastic support of the whole nation and the
good will of the Persian officials and of the king himself, the new Temple,
usually referred to as the Second Temple [or the Temple of Zerubbabel],
was completed, along with its auxiliary structures, in the period of 4½
years, from 520 to 515 B.C. (Ezr. 3:8 to 4:5; 4:24 to 6:15). (…). Antiochus
IV Epiphanes desecrated the Temple in 168 B.C. by erecting an altar
dedicated to Jupiter Olympius in the Temple court and sacrificing swine on
it. He stole the sacred furniture from the holy place and removed all Temple
treasures (Jos. Ant. xii 5, 4; 1 Macc 1:21-23). However, the Temple was
repaired, refurnished, and rededicated in 165 B.C., after the Maccabean
forces took Jerusalem (1 Mac 4:43-59) (…). When Pompey conquered
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Jerusalem in 63 B.C. the Temple was spared any damage, but it was later
pillaged by Crassus [in 54 BC]. It may have suffered some further damage
in the conquest of Jerusalem by Herod in 37 B.C. (…). When Herod
announced his intention of rebuilding a new Temple [commonly called
'Temple of Herod'], the Jews feared he would tear down the old one and
then fail to rebuild it. Consequently, Herod devised a method of
reconstruction by which the old was demolished only as the new
construction progressed; it appeared at the different stages as if he were
doing nothing but repairing the older structures, while in reality a
completely new complex of buildings was erected without interrupting the
services. He first rebuilt the Temple proper. This work was begun in 20/19
B.C. and lasted 18 months. He had all building material finished to size
before it was brought to the Temple area, and employed only priests to
work on the inner Temple structure. After that was finished, most of the
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was enlarged to twice its former size, including also the palace grounds of
Solomon's time. Archeological investigations show that the present Moslem
enclosure, the Haram esh-Sherif, almost exactly covers Herod's Temple
area, and large parts of the present walls rest on foundations or wall stumps
of Herod's time. C3
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The gold and silver alone accumulated by David are at the lowest reckoned to
have amounted to between two and three billion dollars.
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concurrence of opinion. The oldest known form, Ura-sa-lim, has been
considered by many to mean either the 'City of Peace' or the 'City of (the
god) Salem,' but other interpreters, considering the name as of Hebrew
origin, interpret it as the 'possession of peace' or 'foundation of peace.' It is
one of the ironies of history that a city which in all of its long history has
seen so little peace and for whose possession such rivers of blood have been
shed should have such a possible meaning for its name.C1
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Various pre-historic sites of the Lower Paleolithic period have been
found. in the Mesolithic period, which followed, the climate was stabilized
in its present form and, due to the prevailing dryness, conditions became
much more difficult for prehistoric man in the Jerusalem area. Only two
sites are dated to this period. the agricultural revolution of the Neolithic
period enabled man to make progress against the desert: 16 sites are
indicated for this period. in the Chalcolithic period, settlement contracted
somewhat, probably because of the strong attraction of the Jordan Valley
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and the Negev, which led to a relative decline of the mountain area. C2
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Pre-Israelite period, --- The beginnings of Jerusalem are long before
recorded history; at various points in the neighborhood, e.g. at el-Bukei'a to
ad wri
the Southwest, and at the northern extremity of the Mount of Olives to the
gh d.o
Northeast, were very large settlements of Paleolithic man, long before the
dawn of history, as is proved by the enormous quantities of Celts C7 scattered
am rg
id
over the surface. It is certain that the city's site itself was occupied many
i.c
centuries before David, and it is a traditional view that the city called
om
SALEM (Genesis 14:18), over which Melchizedek was king, was identical
with Jerusalem. C8
The first certain reference to this city about 1450 BC, when the name
Ur-u-salem occures in several letters belonging to the Tell el-Marna Letters
correspondence. In 7 of these letters occurs the name Abd Khiba, and it is
clear that this man was 'king,' or governor of the city, as the representative
of Pharaoh of Egypt. (...). Incidently we may gather that the place was then
a fortified city, guarded partly by mercenary Egyptian troops, and there are
reasons for thinking that then ruler of Egypt, Amenhotep IV, had made it a
sanctuary of his god Aten --- the sun-disc. C9
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Excavation has shown that a settlement existed on the site south of the
Temple platform, possibly in the Early Bronze Age and certainly by 1800
BC. A massive town wall still survives, just above the spring that
determined the location of the ancient settlement. C12
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In the fifteen centuries which elapsed between this siege and the siege
am rg
and destruction of the city by Titus, A.D. 70, the city was besieged no fewer
id
than seventeen times; twice it was razed to the ground, and on two other
i.c
occasions its walls were levelled. in this respect it stands without a parallel
in any city, ancient or modern. C15
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By the reign of Jehoshapht the city had again largely recovered its
importance (cf. I Kings 22), but in his son Jehoram's reign (849-842 BC)
Judah was invaded and the royal house was pillaged by Philistians and
Arabs (2 Chron. 21: 16-17). C18
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gate of Ephraim unto the corner gate, 400 cubits. And he took all the gold
and silver, and all the vessels that were found in the house of the Lord
[Temple of Solomon], and in the treasures of the king's house, and
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hostages, and returned to Samaria. C20
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For the next 100 years we have scarcely any historical knowledge of
Jerusalem. A glimpse is afforded by the papyri of Elephantine where we
read of a Jewish community in Upper Egypt petitioning Bagohi, the
governer of Judea, for permission to rebuild their own temple to Yahweh in
Egypt; incidently they mention that they had already sent an unsuccessful
petition to Johanan the high priest and his colleagues in Jerusalem. In
another document we gather that this petition to the Persian governor was
granted. These documents must date about 411-407 BC. Later, probably
about 350, we have somewhat ambiguous referneces to the destruction of
Jerusalem and the captivity of numbers of Jews in the time of Artaxerxes
(III) Ochus (358-337 BC). With the battle of Issus and Alexander's
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Palestinian campaign (ca. 332 BC), we are upon surer historical ground. C22
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He [Antiochus Iv] sacrificed swine upon the holy altar, and caused the
high priest himself --- a Greek in all his sympathies --- to partake of the
impure sacrificial feasts; he tried by barbarous cruelties to suppress the
ritual of circumcision. In everything he endeavoured, (...), to organize
Jerusalem as a Greek city, and to secure his position he built a strong wall,
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victuals, C23 he left a strong garrison. But the Syrians had overreached C 24
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religious suppression produced the great uprising of the Maccabeans. C25
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After the death of Antiochus VII in 128 Judea was practically
independent. John ruled with the title of ethnarch and high priest. He
extended Jewish rule over E Palestine and Edom, where he forced the
Edomeans to submit to circumcision. He attacked Samaria and destroyed the
temple of Samaritans on Mt. Gerizim. The Pharisees, alarmed at his ambitions
and secular character of his rule, broke with Hasmoneans during his reign.
Aristobulus I (105-104), son of John Hyrcanus: He imprisoned his
mother, to whom the sovereignty had been bequeathed by the will of John, and
imprisoned his brothers except Antigonus, whom he associated with himself in
government but later assassinated. Aristobulus assumed the title of king.
Alexander Jannaeus (Jonathan), brother of Aristobulus I
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(104-76): Salome Alexandra, widow of Aristobulus, released her
brothers-in-law from prison and set Jonathan, who preferred to go by his
Greek name, upon the throne. Alexander extended the Jewish kingdom, in
spite of a number of setbacks, almost to the limits of the ancient kingdom
of David. (...). Alexander extended his rule over Philistia (capturing it from
Ptolemy Lathyrus of Egypt's Control) and (..) some of the Hellenestic cities.
In his expansion northward in Palestine he confronted the Nabatean king
Obadath, who held Damascus and halted his advance in that direction. This
defeat aroused his adversaries among his own people, who summoned help
from the Selucid king Demetrius III Eukairos. Demetrius invaded Judea and
defeated Alexander. The defeat, however, turned the patriotism of the Jews
to sympathy with Alexander; Demetrius, thus deprived of support, was
forced to withdraw. Alexander revenged himself by having 800 of his
Jewish captives and their wives and children executed before their eyes; he
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himself dined with his concubines, watching the spectacle. Antiochus XII
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Dionysus, the successor of Demetrius III, invaded Palestine, and Alexander
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was unable to resist him; but after Antiochus was defeated and killed by the
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Salome (75-67), widow of Alexander Jannaeus: She appointed
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unchecked ambition of Aristobulus II, the younger son, kept him in private
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life. After her death the civil war between Hyrcanus and Aristobulus led
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each brother to seek the assistance of Pompey, then engaged in his eastern
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conquests. Aristobulus, however, finally refused Roman arbitration; and
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Pompey attacked and took Jerusalem in 63 BC. He ended the Hasmonean
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monarchy, detached the territories conquered by earlier Hasmonean rulers,
and made Judea part of the province of Syria. C28
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In 362 Julian is said to have attempted to rebuild the temple, but the
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shattered the stones of the former foundation, and a fire from the temple mount
consumed their tools. Ammianus Marcellinus (23:1), the emperor's friend,
attests the fact. Providence baffled Julian's attempt to falsify Christ's words. C34
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The site of the temple itself appears to have remained in ruins down to
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short. Seven years earlier had occured the historic flight of Mohammad
from Mecca (the Higira), and in 637 the victorious followers of the Prophet
appeared in the Holy City. After a short siege, it capitulated, but the Khalif
[or 'khalifah'?] Omar treated the Christians with generous mercy. The
Christian sites were spared, but upon the temple-site, which up to this
[time] had apparently been occupied by no important Christian building but
was of peculiar sanctity to the Moslems through Mohammad's alleged
visions there, a wooden mosque was erected, capable of accommodating
3,000 worshippers. C36
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the prophet, standing in the holy place.' Christians were allowed liberty of
worship. C37
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During the long rule of Mu'awiya, the Muslim place of worship on the
ve .a
Temple area, approximately described by Bishop Arculfus in ca. 680 must
da l-m
have taken shape. (…) Mu'awiya built the Muslim sanctuary there "after
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'Umar". It stands also to reason that the plan for erection of the Dome of the
Rock, which needed immense preparations, was made during the protracted
ad wri
and orderly rule of Mu'awiya. The inscription in the dome bears the year
gh d.o
72/691-2, but the beginning of 'Abd al-Malik reign (65-86/685-705) was
am rg
extremely turbulent. 'Abd al-Malik had good reasons to make efforts
id
towards the completion of the building, which would show him as the great
i.c
champion of Islam, but the early years of his caliphate were hardly suited
om
for both conceiving such an enormous undertaking and carrying it out to its
very end during a comparatively short period. Contrari-wise Mu'awiya is
known also by his extensive buying and building activities in Mecca, in
which he was not followed by later Umayyads. (….).
The real urge for the erection of the Dome of the Rock on the site
where it stands and in the form which it has, was religious, in addition, of
course, to the natural acculturation of the Arabs to an environment, where
magnificent edifices were the eloquent witnesses of a triumphant Church
and of great rulers. (….).
The end of Umayyad rule was for Jerusalem (ca. 750 AD), (…), a
period of great tribulations. In the wake of a rebellion against the last
Umayyad Marwan II, the walls of Jerusalem were pulled down and its
inhabitants punished. Earthquakes aggravated the situation. C40
( Bishop Arculfus) ø
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The crusaders [laid siege on June 6, and] took Jerusalem in A.D. 1099,
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July 15th, and it remained in Christian possession 88 years, [until] Saladin
retook it in 1187. C43
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The massacre of the Muslims and the Jews in the town was perpetrated
out of military and religious considerations alike. (….). There was a
gruesome bloodbath, no doubt. (…). Jerusalem became a Christian city,
where no Muslim or Jewish cult was permitted and no non-Christian could
take residence permanently. The mosques were turned into churches or
used as secular buildings. The newly-founded kingdom was appropriately
called the kingdom of Jerusalem, since the conversion of the Holy City into
a Christian sanctuary had been the purpose of its erection. (…). Jerusalem
remained closed to Muslims and Jews, but, in the course of time, they were
permitted to come there for business and prayer. (…).
After the decisive victory of Hattin (July 1187), Saladin advanced
towards Jerusalem and laid siege on the city. After prolonged negotiations,
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in which the defenders threatened to kill the Muslim prisoners and all
non-combatants, to burn all the valuables and to destroy the buildings on
the Haram al-Sharif, an agreement was reached in November 1187, which
permitted the inhabitants to ransom themselves after surrender. Only the
Eastern Christians remained, and Jerusalem soon assumed the character of a
predominantly Muslim city. (….). The influx of Learned Jews from France
attested for the period ca. 1210-15 in both literary texts and Geniza letters
proves that Ayyubid rule at that time must have had a reputation of an
orderly government able to guarantee the safety of foreigners. (…). The
Khwarazmians over-ran Syria and Palestine, took Jerusalem in August 1244
and plundered and murdered in the town, desecrating the Holy Sepulchre
and other churches. C44
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In a dismantled state it was ceded to the Christians [or Muslims?] by
the treaty with the emperor Frederick II, in 1219, and has ever since
hm a
remained in the Mahometans' hands. From the first siege by the children of
ad wri
Judah (Judges 1:8), 1400 B.C., to A D. 1244 Jerusalem underwent 27
gh d.o
sieges, the last being by the Kharesmian hordes who slaughtered the priests
am rg
and monks. There was the city before David, the second that of Solomon
1000 to 597 B.C., the third city that of Nehemiah which lasted for 300
id
i.c
years. A Grecised city under Herod (the fourth city) succeeded. This city,
om
destroyed by Titus A.D. 70, was followed by a Roman city, the fifth, which
lasted until the Mahometan time, the sixth city. Then followed the Christian
city of Godfrey and the Baldwins, the seventh; lastly the eighth, the modern
city of 600 years of Moslem rule. The Ottoman Suleiman in 1542 built the
present walls. After a brief possession by the [Ibrahim] Pasha of Egypt from
1832 to 1840, Jerusalem was restored to the Sultan of Turkey, in whose
hands it continues. C45
àt Ð )g fÆ}@çq
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In the 19th century, Jerusalem and the rest of Palestine, then part of the
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Ottoman Empire, became the focus of international concern. For several
ve .a
centuries European countries had had political and commercial interests in
da l-m
Palestine because of its position at the crossroads to India and the Far East.
hm a
Several of these countries had attempted to expand their influence there
from the 16th century on by extending their protection and patronage over
ad wri
the Christian Holy Places and the Christian subjects of the Ottomans. They
gh d.o
also sought certain privileges within the empire. It was such privileges that
am rg
the Ottomans had granted to the French and the Russians that the British,
id
Austrians, Prussians, and Italians attempted to have set aside in their favor
i.c
in the 19th century.
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The Ottoman Turks were defeated in World War I and evicted from
Palestine by the British, to whom the League of Nations awarded the
Palestine mandate. The mandate period witnessed an immense struggle
between Arab and Jewish nationslist movements for control of Palestine,
with Jerusalem as the chief prize and heart of the conflict. (…).
By the end of World War II the British had despaired of unreveling the
tangled issue, and it was turned over to United Nations. A UN resolution of
November 29, 1947, recommended the partition of the country between
Arabs and Jews and the internationalization of Jerusalem. The Palestinian
Arabs and the Arab states rejected the plan. The day after its adoption a
general attack was launched against the Jews throughout the area. As a
result of the ensuing war, Jerusalem was divided by an armistice agreement
in 1949 between Jordan and Israel, with the Old (Walled) City and East
Jerusalem under Jordanian control and West Jerusalem (the New City)
under Israeli rule.
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Jordan ruled East Jerusalem for 19 years, until 1967. On June 5, 1967,
after war broke out between Israel and Egypt, Jordan's King Hussein
opened hostilities in the Jerusalem sector. The Israeli Army conquered and
occupied East Jerusalem on June 7, and on June 27 the city was annexed to
the state of Israel. C47
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The Peel Royal Commission, sent out in 1936 to investigate the
situation, for the first time recommended the creation of an Arab and a
Jewish state and the conversion of Jerusalem, together with Bethlehem, into
a separate unit remaining under British mandate. But neither this nor any
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Immediately after this decision the country was in flames. Jerusalem in
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1948, the official end of the British mandate. (….). The ceasefire divided
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the areas of Palestine occupied by the Arab Legion. Israel followed suit by
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transferring its parliament from Tel Aviv to Jerusalem in Feb. 1949 and
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proclaiming Jerusalem its capital on 13 Dec. 1949. Both actions were in
contradiction of the UN resolution of Nov. 1947, which had foreseen
Jerusalem as a corpus separatum. The matter came up repeatedly in the UN
until 1952, when it was left dormant, until the war of 1967 created an
entirely new situation. C48
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Yet none of this would have brought Jerusalem into the war had King
Hussein heeded a message from Israeli Prime Minister Levi Eshkol on June
5, 1967. Fighting had broken out with Egypt as a result of President Gamal
Abdel Nasser's blockade of the Straits of Tiran on May 22 and his
intimidatory troop concentrations accompanied by threats to destroy Israel.
Eshkol's message, conveyed through the United Nations chief of staff,
General Odd Bull, said plainly that if Jordan kept out of the war, Israel
would leave every-thing as it was. The reply was an all-out Jordonian
assault on western Jerusalem. Indeed, the fighting in Jerusalem was the
fiercest of that in any sector-and it took a heavy toll of Israeli lives. On June
5, Israel hastily improvised troop convoys for the Jerusalem front. By June
7 the laconic C49 message of the brigade commander ('The Temple Mount is
ours') conveyed the momentous news that Jerusalem was united. It had
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known many masters. Now, after 19 centuries, its original builders were
back again. Soon the barriers were down-the barbed-wire fences, the tank
traps, the Mandelbaum Gate, all the symptoms of ghetto-like separation-and
Jews, Muslims, and Christians, with multitudes of pilgrims from all over
the world, swarmed together, mingling, jostling, sometimes colliding, but
always together in a single human destiny. Requests from United Nations
organs that they get themselves divided again D back to their respective
cages and compartmentsD evoked their good-humoured derision. C50
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Jerusalem's population distribution (218,300 Jews, 62,300 Muslims, and
11,100 Christians) cannot fail to be determinant in its political status. But on
a deeper and higher level of history, Jerusalem represents the confluence of
many streams of memory and culture. Its sun has risen and set on a multitude
of human longings, passions, agonies, and hopes. It is the capital of one
nation and yet also the touchstone of the entire human condition. C51
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1500. Earliest historical mention of Jerusalem, found in the El-Amarna
tablets.
1048. David takes possession of Jerusalem from the Jebusites.
1007. Solomon's Temple completed after seven years' labor [It may be
ca. 955]
972. Shishak of Egypt takes the city from Rehoboam.
722. The fall of Samaria at the hands of Assyrians.
713. Sennacherib advances toward Jerusalem.
700. Hezekiah perfects the water-supply.
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586. (Ab 9. ) [Jerosalem] Captured by Nebu zar-adan
[Nebuchadnezzer].
516. Rebuilt during reign of Darius.
350. Seized by the Persians.
332. Visited by Alexander the Great?
320 or 305. Seized by Ptolemy Soter.
170. Plundered by Antiochus Epiphanes.
165. Judas Maccabeus recaptures Jerusalem and reconsecrates the
Temple.
166. Pompey enters Jerusalem.
37. Besieged and taken by Herod the Great.
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20. Restoration of the Temple begun by Herod the Great.
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C.E.
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29. (April.) Jesus of Nazareth executed at Jerusalem.
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70. (Nisan 14.) Siege commenced by Vespasian, lasting 134 days.
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70. (Ab 9.) Jerusalem destroyed by Titus.
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135. Hadrian rebuilds the city.
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136. Jerusalem called Ælia Capitolina.
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362. Restoration of the Temple undertaken by Julian the Apostate.
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614. Jews aid the Persian Chosroes II. in attack on Jerusalem.
628. Retaken by Heraclius; Jews forbidden to enter the city.
637. Omar puts Jerusalem under Moslem power.
688. 'Abd al-Malik builds the Dome of the Rock.
1046. Solomon ben Judah head of the yeshibah at Jerusalem.
1077. Seljuk Turks capture Jerusalem.
1099. (July 15.) Crusaders put 70,000 infidels to the sword, and found
a new Christian kingdom.
1100. "Assize of Jerusalem" established by Godfrey of Bouillon.
1140. Judah ha-Levi visits Jerusalem.
1173. Benjamin of Tudela visits Jerusalem.
1187. (Oct. 2.) Saladin defeats the Franks and takes Jerusalem.
1211. Several hundred English and French rabbis settle in Jerusalem.
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1218. Al-Harizi visits Jerusalem.
1267. (Aug. 12.) Nahmanides visits Jerusalem.
1437. Elijah of Ferrara made chief rabbi.
1492. Jews expelled from Spain settle in Jerusalem.
1517. Capture by Ottoman Turks.
1580. Nahmanides synagogue closed by the Moslems, claiming that it
had previously been a mosque.
1621. Isaiah Horowitz and a number of his friends settle in Jerusalem.
1627. Ibn Farukh, governor of Jerusalem and persecutor of the Jews,
deposed.
1705. Jews subjected to certain vexatious restrictions in matters of
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attire.
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1798. Napoleon visits Palestine; Jewish community of Jerusalem
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accused of assisting him and its members threatened with death.
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1827. First visit of Moses Montefiore.
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1838. Edward Robinson commences archeological research in
Jerusalem.
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1840. Crémieux, Montefiore, and Albert Cohn visit Jerusalem.
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am rg
1841. (Nov. 7.) S. M. S. Alexander, convert to Christianity,
consecrated first Anglican Bishop of Jerusalem.
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1854. Albert Cohn establishes many charitable institutions.
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1862. (Sept. 5.) Treaty to preserve the Holy Sepulcher signed by
Russia, France, and Turkey.
1880. Siloam Inscription discovered.
1892. (Sept. 13) Railway from Jerusalem to Jaffa, built by a French
company, opened.
1898. (Nov. 1.) William II. of Germany visits Jerusalem in state and
receives a Jewish deputation.
1900. Abarbanel Library founded.
Sources Consulted
(for 'Hist. Of Jerusalem')
ENCYCLOPAEDIAS, ETC.
Compton's Enc. Chicago: Compton's Learning Co., 1989, s.v.
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'jerusalem' (12:99-102).
Enc. Americana. Connecticut: Grolier Incorpora-ted, 1986, s.v.
'Jerusalem', by J. L. Kraemer, Tel Aviv University, 16:26-32.
Enc. of Islam, New (1986) edn., s.v. 'al-Kuds' by O. Grabar, Harvard
Univ.
Enc. of Judaism Second (2005) edn. Leiden: Brill, s.v. 'Jerusalem in
Judaism', by Mayer Gruber (2:1201-1211).
Enc. of Religion, Second (2005) edn. USA: Thompson Gale, s.v.
'Jerusalem' by Reuven Firestone.
Grolier Academic Enc., 1985 (11:399-401).
Illustrated World Enc. NY: Illustrated World Enc., Inc., 1969
(12:2903-05).
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International Standard Bible Enc. (Version 1.0 © 1997). Albany, OR
w ww
USA: AGES Software, s.v. 'Jerusalem' (6:180-250).
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ve .a
Jewish Enc. NY: KTAV Publishing House, INC., 1901 (7:118-57).
da l-m
Merit Students Enc. USA: Crowell-Collier Educational Corporation,
hm a
1967 edn., s.v. 'Jerusalem' by Donald N. Wilber (10:158-162).
ad wri
-----Year Book 1973, s.v. 'Jerusalem' by Abba Eban (p. 46-55).
gh d.o
New Book of Knowledge, The Cildren's Enc. NY: Grolier Inc., 1970
am rg
(10:78-81).
id
New Caxton Enc. London: Caxton Pubg. Co., 1973, s.v. 'Jerusalem'
i.c
(11:3420-22).
om
New Enc. Britannica, Macropaedia. Chicago: University of Chicago,
1982, s.v. 'Jerusalem' by Stewart Henry Perowne (10:138-44).
New Standard Enc. Chicago: Standard Educatioinal Corp., date etc.
have been recorded in Vol. I only, which is not available (7:J-52 to J-55).
Universal World Reference Enc. Chicago, Illinois: Consolidated Book
Publishers, 1964 (8:2709-10).
al-Suwaida#n, Dr. T@ariq. Falastine, al-Tarikh al-Musawwar. al-Ibda'
al-Fikri, Kuwait, 2004 (84-86).
Jerusalem. Keter Books, Israel Pocvket Library, 5 (1973).
Jamie Scott & Paul simpsom-Housley. Sacred Places and Profane
Spaces. NY: Greenwood Press, 88 Post Road West, Westport, CT 06881,
1991.
Islamic Studies (Special. Issue on 'Jerusalem'), Vol. 40: Nos. 3,4
Autumn-Winter, 2001. Ed. Dr. Zafar Ishaq Ansari, Guest ed. Salma Khadra
ð copy ð be
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Jayyusi. Islamabad: Isl. Research Institute, International Isl. Univ.
ATLASES
Oxford Bible Atlas. Ed. Herbert G. May. Oxford: Oxf. Univ. Press,
1984.
New Bible Atlas. Ed. J. J. Bimson and J. P. Kane. Leicester: I.V. Press,
1985.
Terrien, Samuel. Lands of the Bible. Wisconsin: Western Pblg. Co.
Inc., 1957.
Magi, Giovanna. Jerusalem. Florence: Casa Editrice Bonechi, 1992.
DICTIONARIES, ETC:
Fausset's Bible Dic. (Version 1.0 © 2000). Albany, OR USA: AGES
Software, s.v. 'Jerusalem' (2:417-51).
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Interpreter's Dic. of the Bible (2000). Nashville: Abingdon Press, s.v.
w ww
'Jerusalem' by M. Burrows (2:843-66).
.ja w
ve .a
McKenzie, John L. Dic. of the Bible. London: Geoffrey Chapman
da l-m
(1984), s.v. 'Jerusalem' (426-31).
hm a
Smith, William. Dic. of the Bible. Michigan: Regency Reference
ad wri
Library, Zondervan Pblg House, Grand Rapids (1967), s.v. 'Jerusalem'
(292-305).
gh d.o
am rg
Illustrated Bible Dic. Inter-Varsity Press (1980). S.v. 'Jerusalem' by
D.F. Payne, London Bible College, (2:752-60).
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1. International Standard Bible Enc., (Albany, OR USA: Books For The Ages, AGES
Software, Version 1.0 © 1997), s.v. 'Jerusalem' by Geerhardus Vos, 6:181.
2. "Jerusalem", Israel Pocvket Library, (Kate Books, 1973), 5.
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8. International Standard Bible Enc., CD-ROM Version 1.0, 1997, 6:227.
9. International Standard Bible Enc., CD-ROM Version 1.0, 1997, 6:227-28.
10. Enc. of Judaism, Second (2005) edn., 2:1201.
11. Interpreter's Dic. of the Bible,(2000) , 2:846.
12. Enc. Britannica: Macropaedia 15th edn. (1982), s.v. 'Jerusalem'10:139.
13. Interpreter's Dic. of the Bible, (2000), 2:846-47.
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16. Interpreter's Dic. of the Bible (2000), 2:847.
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18.International Standard Bible Enc., 'Jerusalem,', 6:231.
19. Enc. Britannica: Macropaedia 15th edn. (1982), 10:139.
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35.International Standard Bible Enc., s.v. 'Jerusalem,' by Geerhardus Vos, 6:248.
36.International Standard Bible Enc., s.v. 'Jerusalem,' by Geerhardus Vos, 6:248, 49.
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51. Merit Students Enc. (Year Book 1973), p
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(a)The Bible, Translations and Versions:
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S. No NAME OF THE BOOK ABBREVIATIONS
w
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1. Authorized/ King James Version. AV=KJV
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2. The Christian Community Bible. Manila: Divine Word Publ., 1988. CCB
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.3 Contemporary English Version. NY: American Bible Society, 1995. CEV
da l-m
4 Easy-to-Read Version. Texas: World Bible Trans. Center, Inc Fort Worth, 2000. Easy-to-Read
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5 Good News Bible [Today's Eng Version]. NY: American Bible Society, 1982. GNB/TEV
6 Good News Bible (Revised Edn.) Minto: The Bible Society in Australia Inc, NSW 2566,
1994.
ad wri GNB Rvd. .
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7 Greek New Testament. Greek.NT
am rg
8 The Holy Scriptures Heb. & English (Hebrew OT with Eng. Tr.). Middlesex: The Society for
id
Distributing Heb. Scriptures, nd. Heb.OT
i.c
9 The Living Bible Illinois: Tyndale House Publrs., 1976. LB
om
10 James Moffatt. A New Trans. of Bible. London: Hodder & Stoughton, Ltd, 1941. Moffatt
11 The Torah, The Masoretic Text. Jewish Publication. Society of America. MT
12 New American Bible, Catholic Bibl. Association, 1991. NAB
13 The New American Standard Bible. Cambridge Univ. Press, 1977. NASB
14 The New English Bible. Oxford: Univ. Press, 1985. NEB
15 New International Version. London, 1984. NIV
16 The New Jerusalem Bible, Standard Edition. Bombay: St. Pauls, 1993. NJB
17 The New King James Version. The Gideons International,1985. NKJV
18 New Living Translation: Award Bible. Ed./Tr. A Huge Team of Tr. Illinois: Tyndale House
Publishers, Inc. Wheaton, 1996. NLT
19 The New Oxford Annotated Bible, with Apocrypha. Ed Bruce M. Metzger, R. E. Murphy.
NY: Oxford Univ Press, 1989. NOAB
20 New Revd. Stand. Version, Catholic. Edn. for India, 1993. NRSV
21 New World Trans. of the Scriptures. NY: Watchtower Bible and Tract Society, 1984. NWTS
22 The NT, Standard Edn. Tr. Conor Murphy. Limuru. Kenya: Paulines Publications Africa, 1995.
NTSEdn
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23 The OT books of poetry 26 trans. Ed. Curtis Vaughan. Michigan: Zondervan B Publi-shers,
Grand Rapids, 1981. 26 TransOTPoetry
24 The Tr. from Peshitta (The Authorized B. of the Church of the East), 1957. Peshitta
25 The Reader's Digest Bible. London; The Reader's Digest Association Ltd, 1995. RDB
26 Revd Berkeley Version. Gideon International, 1974. RBerkleyV
27 Revd. Standard Version. UK: The B.F.B.S., 1974. RSV
(B) COMMENTARIES OF THE BIBLE

Sr.No. NAME OF THE BOOK, AUTHOR, PUBLISHER, ETC.
1 An American Com. on the NT. Ed. Alvah Hovey. Phila-delphia: American Baptist Publication
Society, 1886.
2 William Barclay. The Daily Study Bible. Bangalore: TPI,1995.
w
3 William MacDonald. Believers Bible Com. (NT). Kansas: A & O Press, PO Box 8550, Wichita,
w
1989.
w ww
4 The Bible Knowledge Com. Ed. John F. Walvoord, Roy B. Zuck. Illinois: Victor Books,
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Wheaton, 1986.
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5 Broadman Bible Com. Tennessee: Broadman Press, 1971.
da l-m
6 The Collegeville Bible Com (OT). Gen. Ed. Dianne Bergant. Minnesota: The Liturgical Press,
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Collegeville, 1992.
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7 A Commentary on the Holy Bible. Ed. J. R. Dummelow. The Macmillan Co., 1956.
gh d.o
8 The Expositor's Bible (25 Vols). Ed. W. Robertson Nicoll. NY: A. C. Armstrong & Son, 3 &
am rg
5 West 18th Street, 1903.
9 John Fawcett, D.D. The Devotional Family Bible. London: Baldwin, New Bridge Str., 1811.
id
i.c
10 James Comper Gray and George M. Adams. Bible Com. Michigan: Zondervan Pblg. House,
om
Grand Rapids, na.
11 The Pentateuch and Haftorahs. Ed. Dr. J. H. Hertz. London: Soncino Press, 1979. Hertz,
12 The International Bible Commentary. Ed. William R. Farmer et al. Bangalore: TPI, 2004.
13 Rev. S. R. Driver. The International Critical Com. (a Critical & Exegetical C. on Deu.).
Edinburgh: T. & T. Clarke, 1895.
14 The Interpreter's Bible. Ed. George Arthur Buttrick. NY: Abingdon Cokisbury Press,
Nashville, 1952.
15 Dr. I. W. Slotki. Isaiah, London: The Soncino Press, 1949.
16 The Jerome Biblical Com. Ed. Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy.
Bangalore: TPI, 1987.
17 Ronald A. Knox. The Holy Bible Tr. From Latin Vulgate. London: Burns & Oates,
Macmillan & Co Ltd, 1957.
18 Ronald A. Knox. A NT Commentary for English Readers. London: Burns Oates &
Washbourne Ltd, 1955.
19 The Learning Bible: Contemporary English Version. NY: American Bible Society, 2000.
20 Matthew Henry. A Commentary on the Holy Bible. London: Ward, Lock & Co, Warwick
House, Salisbury Square, E.C.
†Ê îwebsite
l ^ ne ^ jÒ
21 W. Gunther Plaut, Bernard J. Bamberger. The Torah, A Modern Com. NY: Union of
American Heb Congregations, 1981.
22 Nelson Study Bible. Ed Earl D Radmacher. Nashville: Thomas Nelson Pub, 1997.
23 The New Bible Com. Ed. by F. Davidson etc. Michigan: W M. B. Eerdmans Publg. Co.,
Grand Rapids, 1953.
24 D. Guthrie, J. A. Motyer, etc. The New Bible Commentary Revised Edn. London:
Inter-Versity Press, 1972.
25 A New Catholic Com. on Holy Scripture. Ed. Rev. Reginald C. Fuller. Surrey:Thomas
Nelson & Sons Ltd, 1981.
26 A New Commentary on Holy Scripture. Ed. Charles Gore, H. L. Goudge, Alf. Guillaume.
London: Society for Promoting Christian Knowledge, 1928.
27 New Jerome Bible Com. Ed. Raymond E. Brown, Joseph A. Fitzmyer, Roland E. Murphy.
Bangalore: TPI, 1994.
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28 NIV Study Bible. Ed. Kenneth Barker etc. Grand Rapids: Zondervan Publishing. House, 1995.
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29 The Open Bible (Expanded Edn). Ed na. NY: Thomas Nelson Publishers, Nashville, 1985.
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30 Peake's Commentary on the Bible. Ed, Matthew Black, H. H. Rowley. London: Thomas
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Nelson & Sons Ltd, 1967.
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31 Pocket Bible Com. William Neil. HarperSanFrancisco, 1975.
da l-m
32 The Pulpit Commentary. Ed. Rev. HDM Spence DD, Dean of Gloucester & Rev. Joseph S.
hm a
Excell. London: Kegan Paul, Trench, Trubner & Co. Ltd, 1897.
ad wri
33 Thomas Scott, Rector of the Aston Sanford, Bucks. Scott's Bible. Philadelphia: J. B.
gh d.o
Lippincott & Co, 1857.
am rg
34 Seventh-day Adventist Bible Com. Ed. Francis D. Nichol. Hagerstown: Review & Herald
Pblg Association, 1978.
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i.c
35 A Jewish Com. 'The Soncino Chumash'. Ed. The Rev. Dr. A. Cohen. Surrey: The Soncino
om
Press, Hindhead,1950.
36 Dr. Frank Charles Thompson. Thompson Chain Ref Bible (5th Ed.). Bangalore: The Bible
Society of India, 1988.
37 Lawrence O. Richard. Victor. Bible Background Com. (NT). Colorado, 80918, USA: Victor
Books/SP Publ., Inc., 2003.
38 Marvin R. Vincent. Word Studies in NT. Michigan: WM. B. Eerdmans Publishing. Co,
Grand Rapids, 1946.
39 Warren W. Wiersbe. Wiersbe's Expository Outlines on the NT. Colorado 80918, USA: SP
Pubns., Inc., Cook Communications Ministries, 2003.
40 The Wycliffe Bible Com. Ed. Charles F. Pfieffer (OT), Everett F. Harri-son (NT). Chicago:
Moody Press, 1983.
(C) DICTIONARIES, ENCYCLOPEDIAS,

CONCORDANCES AND ATLASES
SR.NO NAME, AUTHOR, EDITOR, PUBLISHER, YEAR, ETC.

1 Adv Learner's Enc. Dic. Ed. Jonathan Crowther. Oxford Univ. Press, 1994.
†Ê îwebsite
l ^ ne ^ jÒ
2 The Enc. Americana International Edn. (in 30 Vols.). Connecticut: Grolier Incorporated,
Danbury, 1987.
3 Arabic-English Dictionary. Maan Zulfu Madina. NY: Pocket Books, 1973.
4 Enc. Biblica. Ed. Rev. T.K. Cheyne. London: Watts & Co. 1899.
5 Enc. Britannica (15th Edn.). Chicago: the Univ of Chicago, 1988.
6 The Chambers Dic. Ed. Catherine Schwarz. Edinburgh: Chambers Harrap Pub. Ltd., 1995.
7 Chambers Essential English Dictionary. 1998.
8 F. L. Cross. The Oxf. Dic. of the Christian Church. London: Oxf Univ Press, 1974.
9 Colliers Enc. (24 Vols.). NY, 1995.
10 Rev. James L. Dow. Collins Gem Dic. of Bible. London & Glasgow: Collins, 1974
11 Easton's 1897 Bible Dic. in "Power Bible" CD. ROM Version.
12 Harper's Bible Dic. Ed. Paul J. Achtemeier. Bangalore: Theological Publications in India, 1994.
13 A Dic. of the Bible. Ed. James Hastings. Edinburgh: T. & T. Clark, 1904. Hastings
w
14 Dic. of Bible Ed. James Hastings, Rvd. Edn. By Frederick C. Grant & H. H. Rowley. NY:
w
Charles Scribner's Sons, 1963.
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15 Holman Concise Topical Concordance. Tennessee, USA: Holman Bible Publishers,
.ja w
Nashville, 1998.
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16 Holman Topical Concordance. Philadelphia, USA: A. J. Holman Co., 1973..
da l-m
17 The Illustrated Bible Dic. Ed. J. D. Douglas, Rvn. Ed. N. Hillyer. Inter-Versity Press, 1980.
hm a
18 International Standard Bible Encyclopedia, OR USA: Books For The Ages, AGES
ad wri
Software, Versioin 1.0 © 1997
gh d.o
19 The Interpreter's Dic. of Bible. (5 Vol). Ed. George Arthur Buttrick. NY: Abington Press,
am rg
Nashville, 1962.
20 The Enc. of Islam (New Edn.). Ed. E. Van Donzel, B. Lewis, C. E. Bosworth. Leiden: E. J.
id
i.c
Brill, 1978.
om
21 The Jewish Enc. Mng. Ed. Dr Isidore Singer. NY: KTAV Pub House, Inc.,1901.
22 Enc. Judaica-CD-ROM-Ed. Version 1.0, Copyright 1997. Judaica Multimedia (Israel) Ltd.
23 The Lion Handbook to the Bible. Ed. David & Pat Alexander. Herts, England: Lion
Publishing plc, 1986
24 Longman Dic. of Eng. Language & Culture. Essex: Longman Group UK Ltd, 1992
Longman Dic.
25 Master Study Bible, NAS, Enc, Concordance, a Harmony of the Gospels, etc. Nashville:
Holman Bible Publishers, 1977.
26 JL McKenzie's Dic. of Bible, London: Geoffrey Chapman, 1984.
27 A Dic. of Modern Written Arabic. Ed. J. Milton Cowan. London: Macdonald & Evans Ltd, 1980.
28 New Bible Dic. (II Ed.). N. Hillyer (Revision Edn.). Leicestor: Inter-Varsity Press, Eng., 1986.
29 The New Shorter Oxford English Dic., 1993
30 The New Standard Enc & World Atlas With an Introduction by The Rev. C.A. Alington,
D.D., Hm of Eton. Prepared under the general editorship of J. M. Parrish, M.A. (Oxon), John
R. Crossland, F.R.G.S., & A. W. Holland, managing ed. of the Enc. Britannica (13th Edn);
with the specialist assistance of George Somerville, MD, DPM.; John S. Linnell, B.A.
(Oxon); K. M. Gadd, M.A. (Oxon & London); C. H. Knowles, B.Sc. (London); the Rev. Eric
†Ê îwebsite
l ^ ne ^ jÒ
Dixon, M.C., B.A., B.D. (Lond.); E. S. Roberts, B.A., and over 40 experts, learned societies
and institutions. Odhams Press Ltd, London, W. C. 2, 1932.
31 The New World Dic.-Concordance to the New American Bib. Manila. Philippines: Daughters
of St Paul, 1994.
32 John R. Kohlenberger III. NIV Compact Concordance. Manila, Philippines: OMF Literature
Inc. PO Box 2217, 2002.
33 J. D. Douglas & Merrill C. Tenney. NIV Compact Dic. of the Bible. Michigan: The
Zondervan Corp., Grand Rapids, 1989.
34 Oxf. Dic.& Thesaurus. Melbourne: Oxf. Univ. Press, 1997.
35 Pictorial Biblical Enc. Ed. Gaalyahu Cornfeld. NY: Macmillan Co., 1964. Pictorial Bib Enc
36 The Enc. of Religion. NY: Macmillan Publishing Co., 1987.
37 Roget's II New Thesaurus. Ed. Fernando de Mello Vianna. Boston: Houghton Mifflin Co, 1980.
38 The Seventh-day Adventist Bible Dic. (Rvd Edn by R. H. Woolsley). Ed. Don F. Neufeld,
w
Washington DC. Hagerstown: Review & Herald Publishing Association, 1978.
w
39 H.A.R. Gibb, J. H. Kramer. Concise Enc. of Islam. Leiden: Brill Academic Publishers, Inc. 2001.
w ww
40 W. Smith. A Dic. of Bible (Revd. Ed. F.N., M.A. Peloubet). Michigan: Regency Ref. Lib.
.ja w
Grand Rapids, 1984.
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41 The Standard Jewish Enc. Ed. Dr. Cecil Roth. London: W. H. Allen, 1959.
da l-m
42 James Strong. Strong's Exhaustive Concordance. Michigan: Baker Book House, Grand
hm a
Rapids, 1984.
ad wri
43 James Strong. A Concise Dic. of the Words in The Hebrew Bible. NY, Cincinnati: The
gh d.o
Methodist Book Concern, 1890.
am rg
44 W. E. Vine, Merrill F. Unger, William White Jr. Vine's Complete Expository Dictionary of
O & NT Words with Topical Index. Nashville, USA: Thomas Nelson, Inc., 1996.
id
i.c
45 Webster's Dic. of Eng. Usage. Ed. E. Ward Gilman. Massachusetts: Merriam-Webster Inc.,
om
Springfield, 1989.
46 Webster's New Dic. of Synonyms. Ed. Philip B. Grove. Massachusetts: G.&C. Merriam Co,
Springfield, 1978.
47 Webster's New World College Dic. 3rd Edn. Ed. Victoria Neufeldt. NY, USA: Macmillan, 1997..
48 Ah~mad bin F~a#ris. Mu'jam Maqa#yi#s al-Lughah. Beiru#t: Da#r Ih~ya# al-tura#th al-'Arabi#, 2001.
49 Isma#I#l ibn H~amma#d al-Jawhari#. Ta#j al-Lughat wa S~ih~a#h~ al-'Arabiyyah. Beiru#t: Da#r al-'Ilm lil
Mala#yi#n, 1984.
50 Al-Usta#dh al-T~a#hir Ah~mad al-za#vi#, Tarti#b al-Qa#mu #s al-Muh~i#t~ 'ala T~ariqah al-Mis~ba #h~ al-
Muni#r, 1979.
51 Mu'jam al-Wasi#t~. Beiru#t: Da#r Ih~ya# al-tura#th al-'Arabi#, 1972,
52 Ibn Manz~u~ r# . Lisa #n al-'Arab. Beiru#t: Da#r S~a#dir, 1300 AH, Lisa#n al-'Arab
53 Mu'allim But~rus al-Busta#ni#. Muh~i#t~ al-Muh~i#t~. Beiru#t: Maktabah Lubna#n Na#shiru#n, 1993
(D) MISCELLANEOUS
SR NO NAME OF THE BOOK, AUTHOR, EDITOR, PUBLISHER, YEAR,
1 Al-Ima#m Abi# 'Abd Alla#h Muhtammad bin Ish@a#q al-Fa#kihi#, Akhba#r Makkah fi# Qadi#m al- Dahr
†Ê îwebsite
l ^ ne ^ jÒ
wa H~adi#thihi'. Makkah: Maktabah al-Nahd~at al-H~adi#thah, 1987.
2 Dr. Muh~ammad Muh~sin Kha#n. Tr. of the Meanings of Sah ~i h ~ Al-Bukhare. Riya#dh: Da#r
al-Sala#m, S. A., PO Box 22743, 1997.
3 H~ami#d al-Di#n Fara#hi#. al-Ra'y al-S~ah~a#h~ fi# man Huwa al-Dhabi#h~. Damascus: Dar al-Qalam, 1999.
4 George Sale, 'The Preliminary discourse' to the Alkoran of Mohammed. London: Frederick
Warne & Co., na.
5 The Koran, Tr. N. J. Dawood, India: Penguin Books, 1994.
6 N. J. Dawood, Revised Dr. Zayid. The Quran, An Eng Trans. Beirut: Dar Al-Choura, 1980.
7 The QUR'AN. Tr. E. H. Palmer. Delhi: Motilal Banarsidass, 1988.
8 Geddes MacGregor. The Bible in the Making. London: John Murray, 1961.
9 Raymond E. Brown. An Introduction to NT. Bangalore: Theological Pub in India (TPI), 2000.
10 The Cambridge History of the Bible. Ed. P. R. Ackroyd & C. F. Evans. Cambridge: at the
University Press, 1970.
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11 Paul Johnson. A History of Christianity. NY: Simon & Schuster, 1995.
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12 Rheme Perkins. NT Introduction. Bombay: St Paul Publications, Bandra, 1992.
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13 Werner H Schmidt. OT Introduction, Tr. by Matthew J. O'Connell, Bombay: St Paul
.ja w
Publications, Bandra, 1992.
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14 The Works of Flavius Josephus. Tr. by W. Whiston. Boston: D Lothrop & Co., na.
da l-m
15 The Book of the Jubilees, in 'The Apocrypha and Pseudepigrapha of the OT in Eng.' Ed. R.
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H. Charles. Oxford: The Clarendon Press, 1968.
ad wri
16 A Lion Handbook: the World's Religions. Ed. R. Pierce Beaver, etc. England: The Lion
gh d.o
Publishing, Herts, 1984
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17 Raymond E. Brown, Joseph A. Fitzmyer, and Roland E. Murphy. The New Jerome Bible
Handbook. Minnesota: The Liturgical Press, Collegeville, 1993.
id
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18 The NT Background. Ed. C. K. Barret. HarperSanFrancsco, 1995.
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19 Bruce M. Metzger. The Text of the NT. Oxford: at the Clarendon Press, 1964.
20 F. F. Bruce. Places Abraham Knew. London: Scrip-ture Union, City Road, ECIVZNJ, 1984.
21 Joseph Kudasiewicz. Synoptic Gospels Today. Manila: T Pauls, Makati City, Philippines, 1996
22 Mawla#na# Ami#n Ah@san Is@la#h@i#. Tadabbur-e-Qur'a #n. (Lahore: Faran Foundation, 1977),
23 Ken Anderson. Where to Find It in the Bible. Nashville, USA: Thomas Nelson Publ, 1996.
†Ê îwebsite
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