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1
Marcus, Joel. "‘The Twelve Tribes in the Diaspora’ (James 1.1)." New Testament Studies 60, no. 4 (September 10, 2014): 433–47. http://dx.doi.org/10.1017/s0028688514000095.
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Dale Allison is right to assert that ‘the twelve tribes in the Diaspora’ invokes Jewish ideas about the Ten Lost Tribes, but wrong to disassociate this thesis from the scholarly consensus that the pseudepigraphal author sees the church as Israel. For James, rather, the restored Israel consists of members of the Two Tribes of Judah and Benjamin (= Jewish Christians) plus members of the Ten Tribes. The latter, rather than being far away in some mythical, inaccessible realm, have been living since the Assyrian invasion in known Diaspora realms, where they lost their Israelite identity until it was reawakened by their recent encounter with the Gospel. Gentiles who respond positively to the Christian message, then,arefor James the Ten Lost Tribes.
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Bonacci, Giulia. "The Return to Ethiopia of the Twelve Tribes of Israel." New West Indian Guide 90, no. 1-2 (2016): 1–27. http://dx.doi.org/10.1163/22134360-09001052.
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Twenty-eight years ago, F.J. van Dijk published in the New West Indian Guide what remained for a long time the only scholarly paper on the Twelve Tribes of Israel. Undoubtedly the largest Rastafari organization both in terms of membership and international expansion, the Twelve Tribes of Israel remains little known in public and academic circles. This article fills two major but closely related gaps in Van Dijk’s seminal article. The first is information on the formation and history of the Twelve Tribes, and the second is how the organization mobilized the return of members to Africa, a cornerstone of Rastafari belief. This article argues that the issue of return to the continent determined the very genesis of the organization and subsequently the development of its eighteen international branches. In its turn, this focus on return to Africa offers another perspective on the internal dynamics of the Rastafari movement, namely the structuring role of Rastafari organizations, a role which challenges the common image of Rastafari as an “acephalous” movement. Exploring the tangible relationship of Rastafari with Ethiopia, through the return to Ethiopia of members of the Twelve Tribes of Israel, offers new insight into the history of the Rastafari movement.
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Weingart, Kristin. "“All These Are the Twelve Tribes of Israel”." Near Eastern Archaeology 82, no. 1 (March 1, 2019): 24–31. http://dx.doi.org/10.1086/703323.
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Wenkel, David H. "When the Apostles Became Kings: Ruling and Judging the Twelve Tribes of Israel in the Book of Acts." Biblical Theology Bulletin: Journal of Bible and Culture 42, no. 3 (June 25, 2012): 119–28. http://dx.doi.org/10.1177/0146107912452243.
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It is widely accepted that the two volumes of Luke-Acts are based on an inaugurated eschatological framework. The kingdom of Christ has already been established, but it is not yet present in its fullness. Given this framework of “already/not yet,” how do we understand Jesus' promise to the Twelve in Luke 22:28–30 that they would “sit on thrones judging the twelve tribes of Israel?” If that is the promise, what does the fulfillment entail? Here we will examine Jesus' promise in Luke's Gospel and its fulfillment in the Book of Acts. The central proposal of this study is that the twelve apostles began to judge the twelve tribes of Israel in their inaugurated co-regency in the series of events following the ascension of Jesus and culminating in Pentecost.
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Nesher, S. "Hebrew Influences and Self-Identity in the Judeo-Georgian Language and in the Caucasus “Mountain of Tongues”." Язык и текст 7, no. 3 (2020): 28–35. http://dx.doi.org/10.17759/langt.2020070302.
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The Caucasus region has been called the “Mountain of Tongues”. History writers from Herodotus, 2,500 years ago, until present time have given different numbers of languages, e.g. the Greek geographer and historian Strabo (64 BCE- 21 CE) claimed more than 70 tribes speaking different languages, Pliny stated that the Romans used 130 interpreters when trading. At present more than 50 languages are spoken in the Caucasus (Catford 1977: 283). Hebrew is the ancient original language for all the twelve tribes of Israel, also after the division of the Land of Israel in 927 BCE into the Northern Kingdom, Israel, with ten of the tribes and the Southern Kingdom, Juda, with two tribes. The Israelites got exiled by the Assyrian Kings, e.g. Shalmaneser in 722 BCE. These ten tribes soon lost their language and identity. The southern tribes, Juda, got exiled by the Babylonian Nebuchadnezzar, between 606-586 BCE, who destroyed the Temple in Jerusalem (586 BCE).
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Rubenstein, Hannah, and Chris Suarez. "The Twelve Tribes of Israel: An explorative field study." Religion Today 9, no. 2 (March 1994): 1–6. http://dx.doi.org/10.1080/13537909408580708.
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Dijk, Frank Jan. "The twelve tribes of Israel: Rasta and the middle class." New West Indian Guide / Nieuwe West-Indische Gids 62, no. 1-2 (January 1, 1988): 1–26. http://dx.doi.org/10.1163/13822373-90002044.
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Bergsma, John. "Qumran Self-Identity: "Israel" or "Judah"?" Dead Sea Discoveries 15, no. 1 (2008): 172–89. http://dx.doi.org/10.1163/156851708x263198.
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AbstractA careful analysis of the Qumran "sectarian" texts reveals a consistent preference for self-identification as "Israel" rather than "Judah." In fact, they contain no unambiguous identifications of the community as "Judah" or its members as "Judeans". Like most biblical texts and unlike Josephus and the authors of 1–2 Maccabees, the Qumran community does not equate Israelite with Judean. They regard themselves as the vanguard of the eschatological restoration of the twelve tribes; for them, the Judean state is not the sole heir of biblical Israel.
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Weingart, Kristin. "What Makes an Israelite an Israelite? Judean Perspectives on the Samarians in the Persian Period." Journal for the Study of the Old Testament 42, no. 2 (November 28, 2017): 155–75. http://dx.doi.org/10.1177/0309089216677664.
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Within Persian-period Yehud the boundaries of the collective entity Israel were a matter of dispute. The debate was triggered by the question of whether the population in the area of the former Northern Kingdom should be regarded as Israelite or not. But while there was no consensus regarding their status, the same underlying criterion for defining an Israelite is used either to include or exclude the Samarians in/from Israel—not the faith in YHWH or the adherence to the law but the social construction of a common descent which finds its expression in the system of the twelve tribes of Israel. Against the widespread view, post-exilic Israel is best described as an ethnos and not as a Kultgemeinde.
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Kallai, Zecharia. "The Twelve-Tribe Systems of Israel." Vetus Testamentum 47, no. 1 (1997): 53–90. http://dx.doi.org/10.1163/1568533972651946.
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TILBURY, CLARE. "The Heraldry of the Twelve Tribes of Israel: An English Reformation Subject for Church Decoration." Journal of Ecclesiastical History 63, no. 2 (March 15, 2012): 274–305. http://dx.doi.org/10.1017/s0022046910003039.
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This paper claims the heraldry of the twelve tribes of Israel as a distinct iconographic invention in post-Reformation England. It is argued that the theme became popular during the reign of King James, a period usually regarded as iconophobic. Little-studied examples of church wall-painting are understood in relation to analogous bible illustrations and writings which have been ignored by historians of this period. The depictions of the twelve patriarchs themselves, part of a ‘Laudian’ beautification of Burton Latimer church in the 1630s, during the incumbency of Robert Sibthorpe allows exploration of the shifting meanings of this Reformation subject.
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Verseput, Donald J. "Reworking the Puzzle of Faith and Deeds in James 2.14–26." New Testament Studies 43, no. 1 (January 1997): 97–115. http://dx.doi.org/10.1017/s0028688500022517.
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The natural starting point for any interpretation of the Epistle of James is its praescriptio, where the author defines for his readers their own communal identity by addressing them as ‘the twelve tribes in the diaspora’. Whatever intentions may have lurked behind the attributive expression , the peculiar designation of the authorial audience as ‘the twelve tribes’ casts the readership with surprising clarity in the role of the true Israel. Although the author does not make further comment upon the relationship of his intended readers to the dominant Judaism of his day, it is surely correct to assume that an organizational separation had occurred. The community which James elsewhere refers to as the ⋯κκλησ⋯α (5.14) and which boasts its own teachers (3.1) and elders (5.14) had most certainly set itself apart in some degree from the entity whose title it is said to possess.
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Lee, Yongbom. "Judging or Ruling the Twelve Tribes of Israel? The Sense of Κρίνω in Matthew 19.28." Bible Translator 66, no. 2 (July 30, 2015): 138–50. http://dx.doi.org/10.1177/2051677015590813.
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Cogley, Richard W. "“News about Jews” in Puritan New England: Sabbatian Messianism and Judeocentric Millenarianism in Increase Mather’s Mystery of Israel’s Salvation (1669)." Journal of Early Modern Christianity 10, no. 2 (November 1, 2023): 355–69. http://dx.doi.org/10.1515/jemc-2023-2051.
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Abstract The American Puritan minister Increase Mather’s first publication, The Mystery of Israel’s Salvation (London, 1669), originated in a series of lectures he delivered in Boston in 1666 and early 1667. These lectures were occasioned by reports that the twelve tribes of Israel were returning to Palestine under the inspiration of the self-styled messiah Shabbetai Tzvi (d. 1676). This essay explains why Mather and those Anglo-American Protestant contemporaries who shared his vision of the millennium were intrigued by Shabbetai even though they remained convinced that Jesus was the messiah; and why other Protestant contemporaries disliked this particular form of millennialism, which is sometimes termed Judeocentric millenarianism or Judeocentrism. Judeocentric millenarianism was controversial because it explicitly elevated the twelve tribes, upon their miraculous and massive conversion to Christianity, to a position of millennial superiority over gentile Christians. The essay also addresses an important point of chronology: the Sabbatian movement collapsed (but did not vanish entirely) following Shabbetai’s conversion to Islam in mid-1666. Mather edited his lectures for publication after he learned of the movement’s collapse. Thus his Mystery of Israel’s Salvation was not a transcript of his lectures.
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Samongilailai, Aseng Yulias, and Barnabas Ludji. "Book Review: Sejarah Pertama Alkitab: Dari Eden hingga Kerajaan Daud Berdasarkan Sumber Y." PASCA: Jurnal Teologi dan Pendidikan Agama Kristen 17, no. 2 (November 12, 2021): 203–8. http://dx.doi.org/10.46494/psc.v17i2.143.
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This book explains the source of Y by focusing on social, economic, and even political aspects. The description contained in it is not only limited to explaining the source of Y, but has been accompanied by the interpretation of the two authors. In this book, it is explained that the Y source is written with the background of the strong Egypt as one of the superpowers and the Israel kingdom under David's monarchy, here Egypt is the biggest threat. The question is, why Egypt? Aren't there other superpowers in addition to Egypt, such as the Mycenaeans, Hittites, and Assyrians? And is it true that source Y was written at the time David was king of Israel kingdom? This is explained at length in this book. In addition, source Y also has another agenda, namely how to unite the twelve tribes into one nation in a new kingdom under the Davidic dynasty. Why did David have to do this? The initial answer given is because it relates to their existence in the midst of other kingdoms and nations. The way that David tried to convince his people was by bringing up the story of Abraham's calling, especially the affirmation “Israel is a great nation, chosen and blessed. These two agendas are a big framework for understanding this book.
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Розалия Моисеевна, Рупова,. "Reflection of the Symbolism of the Vestment of the Old Testament High Priest in the Description of Heavenly Jerusalem." Библейские схолии, no. 1(2) (June 15, 2022): 107–15. http://dx.doi.org/10.31802/bsch.2022.2.1.006.
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Статья посвящена анализу соответствий между двумя библейскими текстами. Один из них - Книга Исход (28, 15-21), где приводится список драгоценных минералов, которыми пророк Моисей по Божьему повелению должен особым образом украсить элемент облачения первосвященника, а именно нарамник. Этих ценных камней должно быть двенадцать по числу колен Израилевых. Другой рассматриваемый текст - Откровение св. апостола и евангелиста Иоанна Богослова (21, 19-20). В нём также подробно описаны драгоценные камни, число которых двенадцать, составляющие основание Небесного Иерусалима. В работе рассматривается также вопрос об «урим и туммим», имеющий непосредственное отношение к ветхозаветному культу. Из проведённого анализа сделаны следующие выводы: 1. Еврейская библейская традиция более точно, чем славянские переводы, отслеживает присутствие колен Израилевых в мистерии Нового Иерусалима. 2. Текст Священного Писания отражает исторические изменения названий многих камней, а также перенос названий с одних минералов на другие. Этот вывод может быть полезен не только для библейской экзегезы, но и для истории минералогии и естествознания в целом, открывает перспективу историко-культурологических исследований. The article is devoted to the analysis of the correspondences between the two biblical texts. One of them is the book of Exodus (28, 15-21), which indicates the minerals with which the prophet Moses, according to God’s command, should decorate the elements of the high priest’s vestments, an ephod and an amice. These precious stones should be twelve according to the number of the tribes of Israel. Another text is the Revelation of St. Apostle John the Theologian (21, 19-20). It describes the twelve stones that make up the foundation of the Heavenly Jerusalem. The question about «Urim and Thummim» is also considered, which is also related to the Old Testament cult. The following conclusions were drawn from the analysis: 1. The Jewish biblical tradition, more accurately than the Slavic translations, traces the presence of the tribes of Israel in the mysteries of New Jerusalem. 2. The text of the Holy Scriptures reflects the historical changes in the names of many stones, as well as the transfer of names from one mineral to another. This conclusion can be useful not only for biblical exegesis, but also for the history of mineralogy and natural science in general, opens the prospect of historical and cultural research.
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Braulik, G. "The destruction of the nations and the promise of return: hermeneutical observations on the book of Deuteronomy." Verbum et Ecclesia 25, no. 1 (October 5, 2004): 46–67. http://dx.doi.org/10.4102/ve.v25i1.259.
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Many Israelis, but also many Christian Palestinians, today understand the current conflict around the possession of the land in a Bible-oriented way. They associate it with the radical destruction of all inhabitants of the land and its subsequent occupation as it is formulated in Deuteronomy, namely as an instruction of God, and as portrayed in the book of Joshua, namely as an historical event. This typologising form of common hermeneutics contradicts both modern historiography on ancient Israel and the historic-critical exegesis of the two books as well as their interpretation in Jewish tradition. The campaign of the twelve-tribe nation under Joshua and the destruction of the peoples of Canaan is a theological, fictitious image of radical trust in God, which was designed under King Josiah for mythical ancient times. Neither the laws on warfare nor the promises of return in a synchronically read Deuteronomy know about any future violent conquest of the land of Canaan. The article analyses Israel's relation to the inhabitants of the land, especially in chapters 29-30, which are decisive for Moses’ vision of the future. Based on this analysis, it develops the hermeneutics of Deuteronomy for the directives on the destruction of the nations. Applying these directives typologically proves to be ruled out, both for the wars following the conquest of the land and for the return of Israel from exile.
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Sciberras, Paul. "Jethro and Moses in Dialogue (Exodus 18: 8–26): Ethics of Communitarian Responsibility." Religions 14, no. 5 (April 29, 2023): 587. http://dx.doi.org/10.3390/rel14050587.
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Jethro’s dialogue with his son-in-law, Moses, in the Book of Exodus 18: 8–26 can be summarised according to the four-fold elements of subsidiarity, communitarian responsibility, delegation, and synodality, which lead to focus in life. The Elder priest of Midian, in north-western Arabia, advises his son-in-law to practise subsidiarity and communitarian ethical responsibility by undertaking the fundamental task of teaching the precepts, statutes, and instructions that would form the backbone of the twelve-tribe nation of Israel. Subsidiarity and delegation were to be exercised by different levels of leadership, together with Moses himself, in the choice of the exemplary leaders who would both teach Israel and judge minor issues among its people. Finally, synodality is advised by Jethro so that the People of Israel and their leaders can reach their ultimate aim in the Promised Land in peace. Subsidiarity, communitarian responsibility, delegation and synodality would bring Israel as a nation gathered around their one God, YHWH, according to the aim for which they were called from slavery in Egypt to freedom in Canaan.
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Rabczyński, Paweł. "Did the Church replace Israel? The foundation of the Church and Israel." Nova prisutnost XX, no. 3 (November 16, 2022): 477–90. http://dx.doi.org/10.31192/np.20.3.1.
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This paper presents the relationship between the establishment of the Church and Israel. The author tries to answer a question that is important for contemporary theology: Did the Church replace Israel? The paper also poses another question that correlates with the first: Were the chosen people of the Old Testament “disinherited” upon the foundation of the Ecclesia? Of fundamental importance for understanding the Church–Israel relations is the teaching of the Second Vatican Council, mainly its Declaration on the relations of the Church with non-Christian religions Nostra aetate (No. 4). It treats these relations from the history of salvation perspective, indicating a continuum between God’s old and new people. The document does not specify the mutual reference or deals with the soteriological status of the people of Old Covenant. In order to reveal the Church’s attitude to Israel, the author examined Jesus’ reference to the Torah and the key events in the work of the Church foundation: constituting of the Twelve and establishing of the Eucharist. They provide grounds for the claim that the Church is the Israel of the ultimate times. Regarding the Church-Israel relations from the perspective of the history of salvation provides the conclusion that God did not reject Israel, nor did He cancel its mission of the tradent of the revelation. The people of the Old Testament remained the carrier of what was fulfilled in Jesus Christ in the economy of salvation. Israel’s “disinheritance” did not occur upon the Ecclesia foundation.
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SCHREIBER, STEFAN. "Die Sternenfrau und ihre Kinder (Offb 12): Zur Wiederentdeckung eines Mythos." New Testament Studies 53, no. 3 (May 31, 2007): 436–57. http://dx.doi.org/10.1017/s0028688507000227.
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Various interpretations have been offered to identify the woman of Rev 12, attributed with the sun, the moon, and twelve stars: Mary, Israel, or the church, or a combination of the items church and eschatological Israel. My article tries first to detect tradition historically the semantics of the sign of the woman in labour and her newborn son and arrives at the conclusion that it represents a new eschatological beginning in Israel. Then a reader-oriented approach shows the possibility of a recipient familiar with the hellenistic constructions of society to view Rev 12 as a Christian myth, narrated with elements of well-known hellenistic myths, for example, that of Telephos or of Isis/Osiris. The comparison leads to the conclusion that Rev 12 functions to induce its readers to be aware of their own eschatological identity in contrast to the identity of their social environment and to engage consciously in a cultural conflict.
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KLOPPENBORG, JOHN S. "Diaspora Discourse: The Construction of Ethos in James." New Testament Studies 53, no. 2 (April 2007): 242–70. http://dx.doi.org/10.1017/s0028688507000148.
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If we take the address of James ‘to the twelve tribes in the diaspora’ seriously and conclude that James represents itself as a letter to Diaspora Judaeans, it becomes easier to account for the fact that James lacks references to most of the beliefs and practices distinctive of the Jesus movement. In that case, James is framed as a letter written to an outsider, much like 4QMMT, in which the (fictive) writer must construct ethos not by reference to special revelations or qualifications of the writer, which would hold no sway with the fictive recipient, but by appeal to exemplary figures of Israel's epic history, in particular Solomon.
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Teslyuk, Halyna. "Portrayal of Female Violence in the Bible: the Stories of Jael and Judith." NaUKMA Research Papers in Philosophy and Religious Studies 8 (November 23, 2021): 80–87. http://dx.doi.org/10.18523/2617-1678.2021.8.80-87.
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This article offers an analysis of the biblical stories about two heroines: Jael and Judith who save their people by killing the foreign generals. Both stories narrate critical historical situations, namely Jael’s story in Judges 4–5 dates to the XII–X cc. B.C.E. and reflects the ongoing conflict between the twelve tribes of Israel with their neighbors in the land of Canaan, Judith’s story dates to the II c. B.C.E. and reflects the conflict between the Jews and the Seleucid rulers who oppressed the Jewish populace, forced them to practice Hellenistic rituals and abandon the Jewish law and religious practices. Jael invites Sisera, a commander of the Canaanite army of king Jabin, to her tent, gives him milk to drink, and when the man falls asleep, she kills him with a hammer and а tent peg. Judith, a widow from the town of Bethulia, uses her beauty and charm to kill Holofernes, an Assyrian general. First, she gains his trust. Then, when Holofernes drunken falls asleep, she decapitates him in his tent. These texts explicitly show the collapse of the male power and demonstrate the ability of women to step in to save the people. Both heroines are praised by the narrators for their heroism. It is also demonstrated that Jael’s and Judith’s stories have an aim to teach how one may think out of the box. Due to the lack of male capability to solve the problem or, in other words, to protect the people as it is expected according to the patriarchal norms, social roles are shifted, and perception of masculinity and femininity is reеvaluated. The heroic stories of Jael and Judith represent the idea that women can be subjects of history, violence as а means to protect people is not limited to the male domain, and women can save people in critical situations. The violence performed by the women is perceived as an extraordinary act yet necessary and not deviant in the situation.
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Lepri, Stefano. "Tribes of Israel." Foreign Policy, no. 124 (May 2001): 84. http://dx.doi.org/10.2307/3183203.
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Boyko, Khrystyna. "Artistic features and typology of subject motifs and objects on the matsevahs of Eastern Galicia XVI - the first third of XX century." Bulletin of Lviv National Academy of Arts, no. 39 (2019): 148–60. http://dx.doi.org/10.37131/2524-0943-2019-39-10.
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An important artistic element or symbolic text of ancient Jewish cemeteries are the tombstones - matsevi. The most commonly used motifs in decorative decoration of Galician matsevahs are zoomorphic, ornithological and vegetative motifs, which are often used in all other forms of Jewish art. The image of subject motifs and larger objects is just as original as the decorative adornment of facades of matsevahs of Eastern Galicia XVI - the first third of the XX century. and deserves a separate thorough study. The presentation of these motifs on the matsevahs' facades gives the viewer enough visual information about a particular person, even without translating and deciphering the very text of the epitaph, which, in the vast majority of cases, correlates and significantly supplements, interprets, informs, extends and clarifies the symbols of the carving of the upper part of the matsevahs. Sometimes the symbolic image was unrelated to the text, it was only decorative and contained traditional Jewish characters or symbols. One should note the desire of the authors, stone-cutters, for originality, artistic individuality, recognition of a particular object as a characteristic feature, of the use of substantive motifs for the decoration of the matsevahs, as well as the significant impact of family traditions with the provision of a peculiar author's decision to build a composition or property of the client with appropriate simplification or the complication of the carved decoration and the refinement of the composition. Very few monuments of stone-making art of the 16th-17th centuries have remained intact until now, which makes it impossible to give a full description of the artistic peculiarities of the memorial plastics; and, the vast majority of the preserved monuments were erected over burials at the end of the 18th and 19th centuries. and preserved until the first third of the XX century. The article is based on materials of field studies by the author of ancient Jewish cemeteries within Lviv, Ternopil, Ivano-Frankivsk regions, in particular: Belza, Brody, Bolechova, Burshtyn, Busk, Dobromil, Drohobych, Zabolotova, Kosova, Kremenets, Kutov, Nikolaev, Leshnava, Stary Razdol, Skole, Snyatin, Solotvyn, Stanislavchik, Old Sambir, Ternopil, Turks, Shchyrets, Yabluniv, Yazlivets and others. In the article, individual examples of carved decor are studied, the features of compositional techniques and the specifics of their artistic and plastic expression on the facades of ancient matsevahs of the studied region are analyzed and described. Subject motifs like zoomorphic, ornithomorphic, and vegetative, formed on the basis of the texts of the Torah and the Talmud, biblical metaphors and allegories, which became the symbols of the Twelve tribes of Israel, the people and the land of Israel in the traditional Jewish art of Eastern Galicia from the XVIII - the first third of the XX century. are the dominant motives in stone carving and the matsevah's memorial plastics. The article deals with the most common substantive motifs found on preserved matsevahs of Eastern Galicia of the period under consideration. To systematize and describe the subject motifs are presented in alphabetical order in the following sequence: Building. Vase. Zban (jug) and tray (bowl) for washing hands of levites. Tools, objects and technical equipment. Interior. Chalice. Klepsidra. Book. Ship. Crown. Well. Lamp. Menorah. Subjects and objects of the second plan: Candle holder, candle, platform for Tora, Decalogue tablets. Treasure chest. Arrow. Urn. Cabinet. Poison. Further field investigations and thorough scientific research in accordance with the methodology of scientific study of Jewish cemeteries, which includes: architectural measurements, photo fixation, graphic documentation, writing, reading, decoding and elaboration of texts of epitaphs and documentation of information will help to discover, understand and popularize the traditional art of numerous Jewish communities, which were an integral part of the polyethnic Galician city of the studied period. After all, most of the monuments of stone masonry art are in an extremely poor condition, some of them are on the verge of extinction and require a number of urgent professional measures for their further preservation and research
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Yuan, Jun, Wayne W. Xu, Snake Jiang, Henry Yu, and H. Fai Poon. "The Scattered Twelve Tribes of HEK293." Biomedical and Pharmacology Journal 11, no. 2 (June 13, 2018): 621–23. http://dx.doi.org/10.13005/bpj/1414.
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Their ease of growth and transfection makes HEK293 cells a common cell culture in academic research. In addition, high transfection efficiency of HEK293 cells enable production of exogenous proteins or viruses for pharmaceutical and biomedical research purposes. Recently, HEK293 cells has gained attention due to it is versatility for transfection experiments, particularly the propagation of adenoviral-based and retroviral-based vectors during CART-T bioprocess. Since traceability is critical to pharmaceutical manufacturing process, we provide a mini review to clarify the historical development and intent use of different variants of HEK293 cells. This review should provide a key reference for the HEK293 variants’ historical and developmental background.
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Palmer, Susan J. "The Twelve Tribes: Preparing the Bride for Yahshua's Return." Nova Religio 13, no. 3 (February 1, 2010): 59–80. http://dx.doi.org/10.1525/nr.2010.13.3.59.
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Based on interviews and ethnographic observation, this study builds on my previous research concerning the Twelve Tribes, an American communal new religious movement that emerged out of the Jesus People Revolution in the early 1970s and has since spread internationally. Having now sustained three generations, the Twelve Tribes constitute an instructive case study of doctrinal and religious change in a maturing religious movement. Among other things, this article discusses ways in which the Tribes have reduced their level of tension with secular society while also elaborating an amalgamation of Jewish and Christian beliefs and developing a distinctive communal way of life that attempts to restore the Apostolic Church of early Christianity.
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Mojola, Aloo Osotsi. "The 'Tribes' of Israel? a Bible Translator's Dilemma." Journal for the Study of the Old Testament 23, no. 81 (December 1998): 15–29. http://dx.doi.org/10.1177/030908929802308102.
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Moor, Johannes C. De. "The Twelve Tribes in the Song of Deborah." Vetus Testamentum 43, no. 4 (October 1993): 483. http://dx.doi.org/10.2307/1518497.
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De Moor, Johannes C. "The Twelve Tribes in the Song of Deborah1." Vetus Testamentum 43, no. 4 (1993): 483–94. http://dx.doi.org/10.1163/156853393x00412.
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Cogley, Richard W. "“The Most Vile and Barbarous Nation of all the World”: Giles Fletcher the Elder’s The Tartars Or, Ten Tribes (ca. 1610)*." Renaissance Quarterly 58, no. 3 (2005): 781–814. http://dx.doi.org/10.1353/ren.2008.0809.
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AbstractThere was an ongoing controversy in seventeenth-century England about the ten lost tribes of Israel. The debate centered on the theoretical question of whether or not the lost tribes continued to exist as a distinct ethnic group. Surprisingly little attention was paid to what might seem to be the first order of business in any national referendum about the lost tribes: determining where they were. Fletcher’s book, which argued that the lost tribes survived as (and not merely lived among) the Tartars of central and northeastern Asia, was one of the few statements written in seventeenth-century England about the location of the missing people.
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Nethavhani, Zwannda, Rieze Straeuli, Kayleigh Hiscock, Ruan Veldtman, Andrew Morton, Rolf G. Oberprieler, and Barbara van Asch. "Mitogenomics and phylogenetics of twelve species of African Saturniidae (Lepidoptera)." PeerJ 10 (April 18, 2022): e13275. http://dx.doi.org/10.7717/peerj.13275.
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African Saturniidae (Lepidoptera) include numerous species consumed at the caterpillar stage throughout the continent, and their importance to local communities as a source of nutrition and seasonal income cannot be overestimated. However, baseline genetic data with utility for the characterization of their diversity, phylogeography and phylogenetic relationships have remained scarce compared to their Asian counterparts. To bridge this gap, we sequenced the mitochondrial genomes of 12 species found in southern Africa for comparative mitogenomics and phylogenetic reconstruction of the family, including the first representatives of the tribes Eochroini and Micragonini. Mitochondrial gene content and organization were conserved across all Saturniidae included in the analyses. The phylogenetic positions of the 12 species were assessed in the context of publicly available mitogenomes using Bayesian inference and maximum likelihood (ML) methods. The monophyly of the tribes Saturniini, Attacini, Bunaeini and Micragonini, the sister relationship between Saturniini and Attacini, and the placement of Eochroa trimenii and Rhodinia fugax in the tribes Eochroini and Attacini, respectively, were strongly supported. These results contribute to significantly expanding genetic data available for African Saturniidae and allow for the development of new mitochondrial markers in future studies.
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MCKNIGHT, SCOT. "Jesus and the Twelve." Bulletin for Biblical Research 11, no. 2 (January 1, 2001): 203–31. http://dx.doi.org/10.2307/26422271.
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Abstract IBR Jesus Project Paper 2. That Jesus associated himself especially with twelve of his followers is a datum firmly established by good arguments across a broad spectrum of modern Jesus studies. But why Jesus chose the Twelve is in need of serious reconsideration because the standard, eschatological explanation has rarely been examined. A careful examination of the evidence pertaining to the number "twelve" in the Hebrew Bible and in ancient Jewish sources suggests that Jesus chose the Twelve to evoke the twin themes of covenant renewal (a Joshua theme) and eschatological restoration (with the reunification of the twelve tribes implied).
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MCKNIGHT, SCOT. "Jesus and the Twelve." Bulletin for Biblical Research 11, no. 2 (January 1, 2001): 203–31. http://dx.doi.org/10.2307/26422271.
Full textAbstract:
Abstract IBR Jesus Project Paper 2. That Jesus associated himself especially with twelve of his followers is a datum firmly established by good arguments across a broad spectrum of modern Jesus studies. But why Jesus chose the Twelve is in need of serious reconsideration because the standard, eschatological explanation has rarely been examined. A careful examination of the evidence pertaining to the number "twelve" in the Hebrew Bible and in ancient Jewish sources suggests that Jesus chose the Twelve to evoke the twin themes of covenant renewal (a Joshua theme) and eschatological restoration (with the reunification of the twelve tribes implied).
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Biermann, Heidi M. "Just a Number? Anna's Age as a Component of Her Characterization." Catholic Biblical Quarterly 85, no. 4 (October 2023): 704–21. http://dx.doi.org/10.1353/cbq.2023.a908820.
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Abstract: Anna's age is a seemingly minor detail with important implications for the relationship between Israel and the church in Luke-Acts. I argue that a symbolic reading of the number eighty-four, seven times twelve, suggests that Anna embodies both Israel and the church. Seven and twelve are key numbers for Israel, and they also characterize the church in Luke-Acts (e.g., the seven deacons in Acts 6:1–6 and the twelve apostles in Luke 6:13–16). Anna's age thus offers insight into the ongoing debate about the relationship between Israel and the church in Luke-Acts, a debate that resulted from Hans Conzelmann's thesis that Luke divides time between the period of Israel and the period of the church. Anna's age, together with her widowhood and life of worship, suggests that Anna is a hinge connecting Israel and the church, problematizing the idea inherited from Conzelmann that the characters in the infancy narrative belong solely to an era before Jesus.
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Schwartz, Joshua. "The Lost Tribes of Israel: The History of a Myth." Journal of Jewish Studies 55, no. 1 (April 1, 2004): 183–85. http://dx.doi.org/10.18647/2542/jjs-2004.
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Lange, Dierk. "Origin of the Yoruba and “The Lost Tribes of Israel”." Anthropos 106, no. 2 (2011): 579–96. http://dx.doi.org/10.5771/0257-9774-2011-2-579.
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Pokorná, Anna. "Eschatological aspects of the Twelve Tribes’ teachings: A theological perspective." CENTRAL EUROPEAN JOURNAL FOR CONTEMPORARY RELIGION 2, no. 1 (May 28, 2018): 1–28. http://dx.doi.org/10.14712/25704893.2018.1.
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Amar, Itzhak. "Expansion and exile in the Chronicler’s narrative of the two and a half tribes (1 Chr. 5.1-26)." Journal for the Study of the Old Testament 44, no. 3 (December 16, 2019): 357–76. http://dx.doi.org/10.1177/0309089219862827.
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Discussion of Exile in the book of Chronicles is generally limited to questions regarding its duration, scope, and comparisons of its portrayal in Chronicles with that in parallel books (Kings and Jeremiah). The prevalent approach to these questions in scholarship is that the Chronicler does not perceive this exile as a permanent state and usually downplays its duration or the number of people exiled. This is not the case, however, in regard to the two and a half tribes in 1 Chr. 5. Their exile is mentioned no fewer than three times in the genealogical lists of these tribes. I will attempt to explore why the exile of these tribes is relatively prominent in the text and how this contributes to the Chronicler’s perception of ‘all of Israel’.
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Voß, Rebekka. "Entangled Stories: The Red Jews in Premodern Yiddish and German Apocalyptic Lore." AJS Review 36, no. 1 (April 2012): 1–41. http://dx.doi.org/10.1017/s0364009412000013.
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“Far, far away from our areas, somewhere beyond the Mountains of Darkness, on the other side of the Sambatyon River…there lives a nation known as the Red Jews.” The Red Jews are best known from classic Yiddish writing, most notably from Mendele'sKitser masoes Binyomin hashlishi(The Brief Travels of Benjamin the Third). This novel, first published in 1878, represents the initial appearance of the Red Jews in modern Yiddish literature. This comical travelogue describes the adventures of Benjamin, who sets off in search of the legendary Red Jews. But who are these Red Jews or, in Yiddish,di royte yidelekh? The term denotes the Ten Lost Tribes of Israel, the ten tribes that in biblical times had composed the Northern Kingdom of Israel until they were exiled by the Assyrians in the eighth century BCE. Over time, the myth of their return emerged, and they were said to live in an uncharted location beyond the mysterious Sambatyon River, where they would remain until the Messiah's arrival at the end of time, when they would rejoin the rest of the Jewish people.
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Binyamini, Nissim. "ADDENDA TO THE LIGNICOLOUS APHYLLOPHORALES, CERATOBASIDIALES, AND AURICULARIALES FUNGI FROM ISRAEL VIII." Israel Journal of Plant Sciences 46, no. 4 (May 13, 1998): 309–13. http://dx.doi.org/10.1080/07929978.1998.10676741.
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Twelve species are reported as new to Israel as a result of fieldwork in north and central Israel (Upper Galilee, Mt. Carmel, and the Sharon Plain). Brief descriptions are given, based on the Israeli materials.
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Korpman, Matthew J. "Dan Shall Judge: The Danites and Iron Age Israel’s Connection with the Denyen Sea People." Journal for the Study of the Old Testament 44, no. 3 (March 2020): 490–99. http://dx.doi.org/10.1177/0309089218778583.
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The Tribe of Dan has always appeared to biblical scholars and archaeologists as something of an enigma. For decades, certain scholars, beginning with Yigael Yadin, have proposed a connection between the Denyen/Danaoi Sea People and the Danites of Ancient Israel, arguing that the former became the latter and were adopted into Israel at a later date than the other 11 tribes. Focusing on recent archaeological excavations at Tel Dan and the connections between Samson and Hercules, with special attention specifically given to Dan’s traditional paired imagery with serpents, this study seeks to present a coherent case for the possibility that Yadin’s theory may soon carry weight.
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Prabowo, Paulus Dimas. "Hikmat Dalam Misi Israel Menurut Ulangan 4: 5-8." Manna Rafflesia 8, no. 1 (October 31, 2021): 1–26. http://dx.doi.org/10.38091/man_raf.v8i1.199.
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The wisdom of Israel is linked to its mission. Another unique thing is that wisdom which is usually associated with divine power, intellect, spirituality, practical skills, and the meaning of life apparently is also associated with missions for all nations. Israel as God's chosen nation with a royal priesthood carries out a noble task to fulfill His promise to Abraham that his descendants will be a blessing to all tribes. In carrying out these responsibilities, Israel needed wisdom. Through exegesis studies of Deuteronomy 4: 5-8 and supported by literature studies, it can be found that the wisdom of Israel was implemented in obedience to the law of God. From this obedience, the nations will see the quality of their lives, hear their preaching about the LORD and His decrees, and recognize that Israel is a special nation until finally they are expected to give praise to God and even follow Him. This review also reveals the fact that the mission carried out by Israel is either centripetal or centrifugal. The results of this study can also be applied in the missionary task of believers today.
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Van Aarde, Andries. "The earliest Jesus group in Jerusalem." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 711–38. http://dx.doi.org/10.4102/ve.v25i2.295.
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Church formation in the history of early Christianity emanated from the kerygma about Jesus after his death. The kerygma was based on memories of Jesus which were used in the Christian cult as both explanation and apology for the encountering of God through the traditions about the crucified, buried, resurrected, and ascended Jesus. The aim of the article is to argue that the term “the Twelve” served as a self-reference of the earliest Jesus group in Jerusalem. They regarded themselves as “apostles” and "prophets” of the “new Israel”, analogous to the twelve patriarchs in the Hebrew Scriptures. Reconstructing a trail from Jesus to the earliest group in Jerusalem to Paul, the article demonstrates a fundamental difference between Paul and the Jerusalem group. They understood the notion of “the Twelve” as exchangeable for “all of Israel”, represented by “all the apostles”. For Paul the concept “apostles” is an expansion of “the Twelve” in Jerusalem.
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Vojtíšek, Zdeněk. "The Role of the Apostates in the Twelve Tribes conflict in Germany." CENTRAL EUROPEAN JOURNAL FOR CONTEMPORARY RELIGION 2017, no. 2 (November 13, 2017): 1–18. http://dx.doi.org/10.14712/25704893.2017.7.
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Djera, Adelvia Tamu Ina Pay. "ALIENASI ISRAEL UTARA." Pute Waya : Sociology of Religion Journal 1, no. 01 (March 6, 2021): 24–39. http://dx.doi.org/10.51667/pwjsa.v1i01.217.
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Masyarakat sebagai elemen dasar dari peradaban manusia, sejatinya terbentuk dalam berbagai upaya dan interaksi sosial. Interaksi yang terjalin disebabkan oleh berbagai aspek, hubungan biologis, lokasi tempat tinggal, suku, pemahaman ideologi yang sama termasuk usaha untuk mencapai tujuan bersama melalui kesepakatan-kesepakatan sosial tertentu yang mengikat. Tulisan ini bertujuan untuk mengkaji fenomena ini dengan teori Karl Marx sebagai acuan dari munculnya konflik dalam kehidupan Bangsa Israel, lebih lanjut didukung oleh beberapa teori sosial lainnya. Adapun tulisan ini menggunakan metode hermeneutik untuk memahami situasi sosio-historis dari keberadaan Israel dan menganalisanya sesuai dengan teori-teori sosial. Dinamika sosial kehidupan bangsa Israel menunjukkan bahwa sebagai komunitas,yaitu komunitas yang bersatu pada masa kepemimpinan Daud (Israel Bersatu) dan terpecah pada masa pemerintahan Salomo menjadi Israel Selatan dan Israel Utara.
KEPUSTAKAAN
Bernhard W. Anderson. The Books of the Bible. New York: CSS, 1991.
Elly M. Setiadi & Usman Kolip. Pengantar Sosiologi: Teori, Aplikasi dan
Pemecahannya. Jakarta: Kencana Prenada Media Group, 2011.
George Ritzer & Douglas J.Goodman. Teori Sosiologi: Dari Teori Sosiologi Klask
sampai perkembangan terakhir teori sosial postmodern. Bantul: Kreasi Wacana, 2016.
Heine Andersen & Lars Bo Kaspersen. Classical and Modern Social Theory. Malden:
Blackwell Publishers, 2000.
John A. Titaley. Persepuluhan dalam Alkitab Ibrani Israel Alkitab. Salatiga: Satya
Wacana Press, 2016.
Norman K. Gottwald. The Hebrew Bible: A Socio-Literary Introduction. Philadelphia:
Fortress Press, 1985.
Norman K. Gottwald. The Tribes of YHWH: A Sosiology of The Religion of Liberated Israel.
New York: Orbis Book, 1979.
Norman K. Gottwald. The Politics of Ancient Israel. Louisville Kentucky:Westminster John
Knox Press, 2001.
Robert B. Coote & David Robert Ord. Sejarah Pertama Alkitab: Dari Eden hingga
Kerajaan Daud berdasarkan Sumber Y. BPK Gunung Mulia; Satya Wacana Press,
2015.
Robert B. Coote. Demi Membela Revolusi: Sejarah Elohist. Jakarta: BPK Gunung Mulia,
2011.
Soerjono Soekanto. Sosiologi: Suatu Pengantar. Jakarta: Raja Grafindo Persada, 1982.
Samuel Koenig. Mand and Society, the basic teaching of sociology. New York: Barners &
Noble Inc, 1957
46
Stroganova, E. M., and D. A. Stroganov. "The Issue of Historicity of the Jewish Exodus from Egypt." Prepodavatel XXI vek, no. 3, 2020 (2020): 241–47. http://dx.doi.org/10.31862/2073-9613-2020-3-241-247.
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The article analyzes and interprets the events of the biblical book of Exodus on the resettlement of Jewish tribes from Egypt, and compares it with data from extra-biblical sources, such as the Merneptah Stele and the works of Aristobul, given the achievements of domestic and foreign historiography of this issue. The article deals with the hypothesis of the two exoduses of the Jewish tribes from Egypt, the early references to them in the sources, and the interpretation of the inscription of the Merneptah Stele as well as the historical context of its creation. The article analyzes the term “Habiru” its identification with the Jewish people and related Semitic ethnoses living in north-eastern Egypt. Its various interpretations and connotations, which shed light on the social status of the Habiru, are examined. The first references to the Israeli people in the extra-biblical sources with biblical events of the book of Exodus are also identified. The chronology of the Book of Exodus is considered separately. Various translations and descriptions of the terms used to describe the social status of the Jews in Egypt according to the Septuagint are also given, and the changes in the position of the tribes of Israel in Egypt and possible causes that led to the migration of Semitic tribes to Palestine are monitored.
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Förster, Hans. "Die Begegnung am Brunnen (Joh 4.4–42) im Licht der „Schrift“: Überlegungen zu den Samaritanern im Johannesevangelium." New Testament Studies 61, no. 2 (February 26, 2015): 201–18. http://dx.doi.org/10.1017/s0028688514000320.
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Within the narrative of John 4.4–42 (the Samaritan woman at the well) the fact is mentioned that ‘Jacob's well’ had been given to his son Joseph (John 4.5). By calling Jacob ‘our father’ (John 4.12), the woman claims for the Samaritans a direct lineage from Jacob via Joseph. The Samaritans are designated as ‘children of Israel’ and members of the tribes of Ephraim and Manasseh (i.e. the ‘house of Joseph’). The genealogy is embedded in a motif occurring in Scripture (the encounter at the well). Thus, it is questionable whether the passage of the woman at the well can primarily be seen as ‘mission among gentiles’. The narrative focus of the passage seems to point to a mission among the ‘children of Israel’.
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Houston, Walter J. "Corvée in the Kingdom of Israel: Israelites, ‘Canaanites’, and Cultural Memory." Journal for the Study of the Old Testament 43, no. 1 (September 2018): 29–44. http://dx.doi.org/10.1177/0309089215692183.
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Archaeological evidence of certain cultural traits supports the witness of some biblical passages that the (northern) kingdom of Israel was ethnically diverse, with non-Israelite populations in the northern lowlands. Texts in Judges 1 and 1 Kings 9 stating that ‘Canaanites’, etc., were subjected to forced labour, the corvée, either by Israelite tribes or by Solomon, should be regarded as texts of cultural memory, justifying the actual practice of the kingdom of Israel in the ninth and eighth centuries BCE in restricting the corvée to non-Israelites. This article proposes that these texts should be placed alongside the story of the rebellion against the house of David in 1 Kings 12, which, although in its present form is written from the point of view of Judah, carries clear traces of its origin as cultural memory in Israel. Taken together, the texts suggest that the kingdom avoided imposing the corvée on ethnic Israelites.
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le Roux, Magdel. "Identiteit: 'n vlietende entiteit Die politieke invloed op die Israelitiese stamme gedurende die tyd van die Rigters." Religion and Theology 1, no. 3 (1994): 308–28. http://dx.doi.org/10.1163/157430194x00231.
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AbstractPresent discussions about the history of Israel pay a great deal of attention to the question of Israel as an ethnic group with a prominent, distinguishable and unique identity. By means of empirical facts, this article aims to show that the Israelite tribes were subjected to many different and divergent influences during the settlement period which contributed towards their identity. Because of limited space this article will concentrate only on the political identity but it does not deny the other important historical dimensions pertaining to the discussion. The political situation is therefore an instrument to illustrate that ethnical identity is not shaped in a vacuum, but is dependent upon events taking place in their vicinity. They form part of an allencompassing process. The conclusion drawn from this discussion is that Israel should not be understood as an identifiable entity, because history does not allow existing identities to stagnate, but strives to affirm and to renew.
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Tryl, Fabian. "Od Otniela do Saula. Początki państwowości izraelskiej." Ruch Biblijny i Liturgiczny 58, no. 1 (March 31, 2005): 5. http://dx.doi.org/10.21906/rbl.569.
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Period after Joshua’s death was very important in history of Israel. Unorganised tribes were been under influences of better-developed Canaanites and only begun to create more monolith society. Additional factors have been dangerous from outside and numerous invasions of enemies so sometimes Israel was a subordinate foreigner ruler.Overcoming particularisms and trying to set against this situations Israelites inducted kind of rulers governing of federations of few tribes, who Bible call “the Judges”. Etymology of this term and similar examples from another regions of ancient Near East sign its sacro-political character. Has been trust that appointed they God alone in answer of petitions of Israelites. Book of Judges mentions row of names but not much we know about these persons. However seem that much of they it’s possible to relate with priestly tribe of Levites.Situation becomes especially dangerous when Israelites have begun war with better-organised and armed Philistines. It was time of last and greatest judge, Samuel, who appointed first king of united state Israelites, Saul. He didn’t rule long and post successfully fights with Philistines was killed in battle. However earlier was happened something what caused Saul with Samuel and Yahweh “rejected” king. As his successor is induct David, who however got power just after Saul’s death.On time of first king of Israel is date beginning of Yahwism as a state-religion. It didn’t mean Israelites were become monotheists but it was first step of this process where faith of Yahweh been one of most important factors keeping the sense unity among the Israelites.Negative image of Saul in the Bible most probably created writers connected with later kings from David’s dynasty.