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Ichabod is named by the Books of Samuel as the brother of Ahitub. Ichabod is also identified by the Books of Samuel as having been the son of Phinehas, and as having been born on the day that the Ark was taken into Philistine captivity. His mother went into labour due to the shock of hearing that her husband and father-in-law died and the Ark had been captured. The identity and name of his mother is not given, and she is said to have died shortly after having given birth to him, and having named him. In the masoretic version of the Books of Samuel, his name is said to be a reference to the fact that the glory is departed from Israel, either in reference to the death of his father, or of Eli, or a reference to the loss of the Ark. The Septuagint, however, states that his name was a complaint: woe to the glory of Israel. The Codex Vaticanus refers to him as ouai barchaboth, i.e. as I Bar Chabod - I, son of Chabod or No, son of Glory. According to textual scholars, this section of the Book of Samuel, the sanctuaries source, derives from a fairly late source compared with other parts, and hence this justification of his name may simply be a folk etymology.
While Ichabod is barely mentioned
in the current text of the Hebrew
Bible,
the fact that Ahitub is referred to as the brother of Ichabod, rather
than as son of Phinehas (or of anyone else), has led textual
scholars to suspect that Ichabod was once seen as a far more
significant individual, although the reasons for his importance are
no longer known. Some scholars have argued that Ichabod may be the
historic figure underlying the biblical Jacob,
having first concluded that both Jacob and Ichabod are corruptions of
Jochebed/Jocabod, meaning yahweh is the [divine] glory.
Iddo The Prophet Iddo or Eido ('iD'o - First Kings 4:14) was a minor biblical prophet, who appears to have lived during the reigns of King Solomon and his heirs, Rehoboam and Abijah, in the Kingdom of Judah.
Although little is known about
him, and he appears only in the Books of Chronicles, Iddo seems to
have been rather prolific in his day, with his prophecies concerning
the rival King Jeroboam I of Israel recorded in a lost book of
visions (see 2 Chronicles 9:29). He also composed a history of King
Rehoboam, known as the "Words of Shemaiah the Prophet and Iddo
the Seer" (2 Chronicles 12:15), and of his son King Abijah (2
Chronicles 13:22). Some, such as Rashi, identify him with the
unidentified "man of God" from I Kings 13:1. Iddo, on
account of his prophecies against Jeroboam, has been identified by
Josephus ("Ant." viii. 8, § 5) and Jerome
("Quæstiones Hebraicæ," to 2 Chron. 12:15) with
the prophet who denounced the altar of Jeroboam and who was afterward
killed by a lion (I Kings xiii). Jerome identifies Iddo also with the
Oded of II Chron. xv. 8.E.G. Egyptian: meaning "the one who comes in peace, is with peace" Imhotep was an Egyptian polymath who served under the Third Dynasty king Djoser as chancellor to the pharaoh and high priest of the sun god Ra (or Re) at Heliopolis. He is considered by some to be the earliest known architect and engineer and physician in early history, though two other physicians, Hesy-Ra and Merit-Ptah, lived around the same time. The full list of his titles is: Chancellor of the King of Egypt, Doctor, First in line after the King of Upper Egypt, Administrator of the Great Palace, Hereditary nobleman, High Priest of Heliopolis, Builder, Chief Carpenter, Chief Sculptor, and Maker of Vases in Chief. He was one of only a few commoners ever to be accorded divine status after death. The center of his cult was Memphis. From the First Intermediate Period onward Imhotep was also revered as a poet and philosopher. His sayings were famously referenced in poems: "I have heard the words of Imhotep and Hordedef with whose discourses men speak so much." The location of Imhotep's self-constructed tomb was well hidden from the beginning and it remains unknown, despite efforts to find it. The consensus is that it is hidden somewhere at Saqqara. Imhotep's historicity is confirmed by two contemporary inscriptions made during his lifetime on the base or pedestal of one of Djoser's statues (Cairo JE 49889) and also by a graffito on the enclosure wall surrounding Sekhemkhet's unfinished step-pyramid. The latter inscription suggests that Imhotep outlived Djoser by a few years and went on to serve in the construction of king Sekhemkhet's pyramid, which was abandoned due to this ruler's brief reign. Attribution of achievements and inventions of Imhotep Architecture and engineering Pyramid of Djoser Imhotep was one of the chief officials of the Pharaoh Djoser. Egyptologists ascribe to him the design of the Pyramid of Djoser (the Step Pyramid) at Saqqara in Egypt in 2630 – 2611 BC. He may have been responsible for the first known use of columns to support a building. As an instigator of Egyptian culture, Imhotep's idealized image lasted well into the Ptolemaic period. The Egyptian historian Manetho credited him with inventing the method of a stone-dressed building during Djoser's reign, though he was not the first to actually build with stone. Stone walling, flooring, lintels, and jambs had appeared sporadically during the Archaic Period, though it is true that a building of the Step Pyramid's size and made entirely out of stone had never before been constructed. Before Djoser, pharaohs were buried in mastaba tombs. Imhotep and Medicine Imhotep was an important figure in Ancient Egyptian medicine. He was the author of a medical treatise remarkable for being devoid of magical thinking: the so-called Edwin Smith papyrus containing anatomical observations, ailments, and cures. The surviving papyrus was probably written around 1700 BC but may be a copy of texts written a thousand years earlier. However, this attribution of authorship is speculative. Today the Papyrus is on show at the Brooklyn Children's Museum, New York City. The 48 cases contained within the Edwin Smith Surgical Papyrus concern:
Deification of Imhotep Two thousand years after his death, Imhotep's status was raised to that of a deity of medicine and healing. He was identified or confused with Thoth, the god of architecture, mathematics, medicine and patron of the scribes, having Imhotep's cult merging with that of his former tutelary god. Taking this into consideration, he was thus associated with Amenhotep son of Hapu, who was another deified architect, in the region of Thebes where they were worshipped as "brothers" in temples dedicated to Thoth and later in Hermopolis following the syncretist concept of Hermes-Thot, a concept that led to another syncretic belief, that of Hermes Trismegistus and hermeticism. Imhotep was also linked to Asklepios by the Greeks. Imhotep Birth Myths According to myth, Imhotep's mother was a mortal named Kheredu-ankh, elevated later to semi-divine status by claims that she was the daughter of Banebdjedet. Conversely, since Imhotep was known as the "Son of Ptah," his mother was sometimes claimed to be Sekhmet, the patron of Upper Egypt whose consort was Ptah. Also according to myths, his father was also an architect and was named Kanofer. Legacy of Imhotep According to the Encyclopædia Britannica, "The evidence afforded by Egyptian and Greek texts support the view that Imhotep's reputation was very respected in early times ... His prestige increased with the lapse of centuries and his temples in Greek times were the centers of medical teachings." It is Imhotep, says Sir William Osler, who was the real "Father of Medicine", "the first figure of a physician to stand out clearly from the mists of antiquity." Descriptions of Imhotep by James Henry Breasted et al. : 'In priestly wisdom, in magic, in the formulation of wise proverbs; in medicine and architecture; this remarkable figure of Zoser's reign left so notable a reputation that his name was never forgotten. He was the patron spirit of the later scribes, to whom they regularly poured out a libation from the water-jug of their writing outfit before beginning their work.' 'Imhotep extracted medicine from plants.' 'Imhotep was portrayed as a priest with a shaven head, seated and holding a papyrus roll. Occasionally he was shown clothed in the archaic costume of a priest.' 'Of the details of his life, very little has survived though numerous statues and statuettes of him have been found. Some show him as an ordinary man who is dressed in plain attire. Others show him as a sage who is seated on a chair with a roll of papyrus on his knees or under his arm. Later, his statuettes show him with a god like beard, standing, and carrying the ankh and a scepter.' 'He is represented seated with a papyrus scroll across his knees, wearing a skullcap and a long linen kilt. We can interpret the papyrus as suggesting the sources of knowledge kept by scribes in the "House of Life". The headgear identifies Imhotep with Ptah, and his priestly linen garment symbolizes his religious purity.' Imhotep's Dreams The Upper Egyptian Famine Stela, dating from the Ptolemaic period, bears an inscription containing a legend about a famine of seven years during the reign of Djoser. Imhotep is credited with having been instrumental in ending it. One of his priests explained the connection between the god Khnum and the rise of the Nile to the king, who then had a dream in which the Nile god spoke to him, promising to end the drought. Biographical Papyrus of Imhotep
A papyrus
from the ancient Egyptian temple of Tebtunis, dating to the 2nd
century AD, preserves a long story in the demotic script about
Imhotep. King Djoser plays a prominent role in the story, which also
mentions Imhotep's family; his father the god Ptah, his mother
Khereduankh, and his little-sister Renpetneferet. At one point Djoser
desires the young Renpetnefereret, and Imhotep disguises himself and
tries to rescue her. The text also refers to the royal tomb of Djoser
by which the Step Pyramid must be meant. An anachronistic detail is a
battle between the Egyptian and Assyrian armies where Imhotep fights
an Assyrian sorceress in a duel of magic.
Inanna was the Sumerian goddess of
love, fertility, and warfare, and goddess of the E-Anna temple at the
city of Uruk, her main centre.
Irenaeus (2nd century – c. AD 202) Referred to by some as Saint Irenaeus, was Bishop of Lugdunum in Gaul, then a part of the Roman Empire (now Lyons, France). He was an early Church Father and apologist, and his writings were formative in the early development of Christian theology. He was a hearer of Polycarp, who in turn was traditionally a disciple of John the Evangelist. Irenaeus' best-known book, Adversus Haereses or Against Heresies (c. 180) is a detailed attack on Gnosticism, which was then a serious threat to the Church, and especially on the system of the Gnostic Valentinus. As one of the first great Christian theologians, he emphasized the traditional elements in the Church, especially the episcopate, Scripture, and tradition. Against the Gnostics, who said that they possessed a secret oral tradition from Jesus himself, Irenaeus maintained that the bishops in different cities are known as far back as the Apostles—and none of them was a Gnostic—and that the bishops provided the only safe guide to the interpretation of Scripture. His writings, with those of Clement and Ignatius, are taken as among the earliest signs of the developing doctrine of the primacy of the Roman see. Irenaeus is the earliest witness to recognition of the canonical character of all four gospels. Irenaeus is recognized as a saint by the Roman Catholic Church and the Eastern Orthodox Church. His feast day is on June 28 in the Roman Catholic calendar of saints, where it was inserted for the first time in 1920; in 1960 it was transferred to July 3, leaving June 28 for the Vigil of the Feast of Saints Peter and Paul, but in 1969 it was returned to June 28, the day of his death. The Lutheran Church commemorates Irenaeus on that same date for his life of exemplary Christian witness. In the Orthodox Church his feast day is 23 August. Writings Irenaeus wrote a number of books, but the most important that survives is the Against Heresies (or, in its Latin title, Adversus Haereses). In Book I, Irenaeus talks about the Valentinian Gnostics and their predecessors, who go as far back as the magician Simon Magus. In Book II he attempts to provide proof that Valentinianism contains no merit in terms of its doctrines. In Book III Irenaeus purports to show that these doctrines are false, by providing counter-evidence gleaned from the Gospels. Book IV consists of Jesus' sayings, and here Irenaeus also stresses the unity of the Old Testament and the Gospel. In the final volume, Book V, Irenaeus focuses on more sayings of Jesus plus the letters of Paul the Apostle. The purpose of "Against Heresies" was to refute the teachings of various Gnostic groups; apparently, several Greek merchants had begun an oratorial campaign in Irenaeus' bishopric, teaching that the material world was the accidental creation of an evil god, from which we are to escape by the pursuit of gnosis. Irenaeus argued that the true gnosis is in fact knowledge of Christ, which redeems rather than escapes from bodily existence. Until the discovery of the Library of Nag Hammadi in 1945, Against Heresies was the best-surviving description of Gnosticism. According to some biblical scholars, the findings at Nag Hammadi have shown Irenaeus' description of Gnosticism to be largely inaccurate and polemic in nature. Though correct in some details about the belief systems of various groups, Irenaeus' main purpose was to warn Christians against Gnosticism, rather than catalog those beliefs. He described Gnostic groups as sexual libertines, for example, when some of their own writings advocated chastity more strongly than did orthodox texts—yet the gnostic texts cannot be taken as guides to their actual practices, about which almost nothing is reliably known today. However, at least one scholar, Rodney Stark, claims that it is the same Nag Hammadi library that proves Ireneaus right. It seemed that Irenaeus's critiques against the gnostics were exaggerated, which led to his scholarly dismissal for a long time. For example, he wrote: "They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no other did, accomplished the mystery of betrayal; by him all things were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas." These claims turned out to be truly mentioned in the Gospel of Judas where Jesus asked Judas to betray him. In any case the gnostics were not a single group, but a wide array of sects. Some groups were indeed libertine because they considered bodily existence meaningless; others praise chastity, and strongly prohibited any sexual activity, even within marriage. Irenaeus also wrote The Demonstration of the Apostolic Preaching (also known as Proof of the Apostolic Preaching), an Armenian copy of which was discovered in 1904. This work seems to have been an instruction for recent Christian converts. Eusebius attests to other works by Irenaeus, today lost, including On the Ogdoad, an untitled letter to Blastus regarding schism, On the Subject of Knowledge, On the Monarchy or How God is not the Cause of Evil. Irenaeus exercised wide influence on the generation which followed. Both Hippolytus and Tertullian freely drew on his writings. However, none of his works aside from Against Heresies and The Demonstration of the Apostolic Preaching survive today, perhaps because his literal hope of an earthly millennium may have made him uncongenial reading in the Greek East. Even though no complete version of Against Heresies in its original Greek exists, we possess the full ancient Latin version, probably of the third century, as well as thirty-three fragments of a Syrian version and a complete Armenian version of books 4 and 5. Irenaeus' works were first translated into English by John Keble and published in 1872 as part of the Library of the Fathers series. Read:
Against
The Heresies - Book I Scripture Irenaeus pointed to Scripture as a proof of orthodox Christianity against heresies, classifying as Scripture not only the Old Testament but most of the books now known as the New Testament, while excluding many works, a large number by Gnostics, that flourished in the 2nd century and claimed scriptural authority. Before Irenaeus, Christians differed as to which gospel they preferred. The Christians of Asia Minor preferred the Gospel of John. The Gospel of Matthew was the most popular overall. Irenaeus asserted that four Gospels, Matthew, Mark, Luke, and John, were canonical scripture. Thus Irenaeus provides the earliest witness to the assertion of the four canonical Gospels, possibly in reaction to Marcion's edited version of the Gospel of Luke, which Marcion asserted was the one and only true gospel. Based on the arguments Irenaeus made in support of only four authentic gospels, some interpreters deduce that the fourfold Gospel must have still been a novelty in Irenaeus' time. Against Heresies 3.11.7 acknowledges that many heterodox Christians use only one gospel while 3.11.9 acknowledges that some use more than four. The success of Tatian's Diatessaron in about the same time period is ". . . a powerful indication that the fourfold Gospel contemporaneously sponsored by Irenaeus was not broadly, let alone universally, recognized." Irenaeus is also our earliest attestation that the Gospel of John was written by John the apostle, and that the Gospel of Luke was written by Luke, the companion of Paul. The apologist and ascetic Tatian had previously harmonized the four gospels into a single narrative, the Diatesseron (c 150–160). Scholars contend that Irenaeus quotes from 21 of the 27 New Testament Texts: Matthew (Book 3, Chapter 16) Mark (Book 3, Chapter 10) Luke (Book 3, Chapter 14) John (Book 3, Chapter 11) Acts of the Apostles (Book 3, Chapter 14) Romans (Book 3, Chapter 16) 1 Corinthians (Book 1, Chapter 3) 2 Corinthians (Book 3, Chapter 7) Galatians (Book 3, Chapter 22) Ephesians (Book 5, Chapter 2) Philippians (Book 4, Chapter 18) Colossians (Book 1, Chapter 3) 1 Thessalonians (Book 5, Chapter 6) 2 Thessalonians (Book 5, Chapter 25) 1 Timothy (Book 1, Preface) 2 Timothy (Book 3, Chapter 14) Titus (Book 3, Chapter 3) 1 Peter (Book 4, Chapter 9) 1 John (Book 3, Chapter 16) 2 John (Book 1, Chapter 16) Revelation to John (Book 4, Chapter 20)
He may refer to Hebrews (Book 2, Chapter 30) and
James (Book 4, Chapter 16) and maybe even 2 Peter (Book 5, Chapter
28) but does not cite Philemon, 3 John or Jude. Isaac married Rebekah daughter of Bethuel in Haran. Genesis 24:24, Genesis 49:31 Isaac and Rebekah had the following children:
Esau According to the Hebrew Bible, Isaac is the only son of Abraham and Sarah, and the father of Jacob and Esau. His story is told in The Book of Genesis. Abraham was 100 years old when Isaac was born. (Genesis 21:1-5) Isaac was the longest-lived of the patriarchs, and the only biblical patriarch whose name was not changed. Isaac was the only patriarch who did not leave Canaan, although he once tried to leave and God told him not to do so. Compared to other patriarchs in the Bible, his story is less colorful, relating few incidents of his life. The New Testament contains few references to Isaac. The Christian Church views Abraham's willingness to follow God's command to sacrifice Isaac as an example of faith and obedience (Gen. 22). Muslims honour Isaac as a prophet of Islam. A few of the children of Isaac appear in the Qur'an. The Qur'an views Isaac as a righteous man, servant of God and the father of Israelites. The Qur'an states that Isaac and his progeny are blessed as long as they uphold their covenant with God. Some early Muslims believed that Isaac was the son who was supposed to be sacrificed by Abraham. This view however ceased to find support among Muslim scholars in later centuries. Some academic scholars have described Isaac as "a legendary figure"while others view him "as a figure representing tribal history, though as a historical individual"or "as a seminomadic leader. When Isaac was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favorite son (27,28). Because of a famine (Gen. 26:1), Isaac went to Gerar, where he lied about his relation to Rebekah, imitating the conduct of his father in Egypt (12:12-20) and in Gerar (20:2). The Philistine king rebuked him for his prevarication. After sojourning for some time in the land of the Philistines, he returned to Beersheba, where God gave him fresh assurance of covenant blessing, and where Abimelech entered into a covenant of peace with him. The next chief event in his life was the blessing of his sons (Gen. 27:1). He died at Mamre, “being old and full of days” (35:27-29), 180 years old, and was buried in the cave of Machpelah.
In the New Testament, reference is
made to his having been “offered up” by his father (Hebrews
11:17; James 2:21), and to his blessing his sons (Hebrews 11:20). As
the child of promise, he is contrasted with Ishmael (Rom. 9:7,10;
Gal. 4:28; Hebrews 11:18). This was the name of various biblical men . . .
Isaiah was a prophet documented by the Biblical Book of Isaiah to have lived around the time of 8th-century BC Kingdom of Judah. The exact relationship between the Book of Isaiah and any such historical Isaiah is complicated.[a] One widespread view sees parts of the first half of the book (chapters 1–39) as originating with the historical prophet, interspersed with prose commentaries written in the time of King Josiah a hundred years later; with the remainder of the book dating from immediately before and immediately after the end of the exile in Babylon, almost two centuries after the time of the original prophet. Jews and Christians consider the Book of Isaiah a part of their Biblical canon; he is the first listed (although not the earliest) of the neviim akharonim, the latter prophets. Isiah was the first of the three major prophets: Isaiah, Jeremiah, Ezekiel. One of the 24 Books of the Bible. Isaiah is renowned for its message of consolation and hope and its vivid portrayal of the glory of the Messianic Era. The son of Amoz (Isa. 1:1; 2:1), who was apparently a man of humble rank. His wife was called “the prophetess” (8:3), either because she was endowed with the prophetic gift, like Deborah (Judg. 4:4) and Huldah (2 Kings 22:14-20), or simply because she was the wife of “the prophet” (Isa. 38:1). He had two sons, who bore symbolical names. He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah reigned fifty-two years (B.C. 810-759), and Isaiah must have begun his career a few years before Uzziah's death, probably B.C. 762. He lived till the fourteenth year of Hezekiah, and in all likelihood outlived that monarch (who died B.C. 698), and may have been contemporary for some years with Manasseh. Thus Isaiah may have prophesied for the long period of at least sixty-four years. His first call to the prophetical office is not recorded. A second call came to him "in the year that King Uzziah died"(Isa. 6:1). He exercised his ministry in a spirit of uncompromising firmness and boldness in regard to all that bore on the interests of religion. He conceals nothing and keeps nothing back from fear of man. He was also noted for his spirituality and for his deep-toned reverence toward "the holy One of Israel." In early youth Isaiah must have been moved by the invasion of Israel by the Assyrian monarch Pul (q.v.), 2 Kings 15:19; and again, twenty years later, when he had already entered on his office, by the invasion of Tiglath-pileser and his career of conquest. Ahaz, king of Judah, at this crisis refused to co-operate with the kings of Israel and Syria in opposition to the Assyrians, and was on that account attacked and defeated by Rezin of Damascus and Pekah of Samaria (2 Kings 16:5; 2 Chr. 28:5, 6). Ahaz, thus humbled, sided with Assyria, and sought the aid of Tiglath-pileser against Israel and Syria. The consequence was that Rezin and Pekah were conquered and many of the people carried captive to Assyria (2 Kings 15:29; 16:9; 1 Chr. 5:26). Soon after this Shalmaneser determined wholly to subdue the kingdom of Israel. Samaria was taken and destroyed (B.C. 722). So long as Ahaz reigned, the kingdom of Judah was unmolested by the Assyrian power; but on his accession to the throne, Hezekiah (B.C. 726), who "rebelled against the king of Assyria" (2 Kings 18:7), in which he was encouraged by Isaiah, who exhorted the people to place all their dependence on Jehovah (Isa. 10:24; 37:6), entered into an Alliance with the king of Egypt (Isa. 30:2-4). This led the king of Assyria to threaten the king of Judah, and at length to invade the land. Sennacherib (B.C. 701) led a powerful army into Palestine. Hezekiah was reduced to despair, and submitted to the Assyrians (2 Kings 18:14-16). But after a brief interval war broke out again, and again Sennacherib (q.v.) led an army into Palestine, one detachment of which threatened Jerusalem (Isa. 36:2-22; 37:8). Isaiah on that occasion encouraged Hezekiah to resist the Assyrians (37:1-7), whereupon Sennacherib sent a threatening letter to Hezekiah, which he "spread before the Lord"(37:14). The judgement of God now fell on the Assyrian host. "Like Xerxes in Greece, Sennacherib never recovered from the shock of the disaster in Judah. He made no more expeditions against either Southern Palestine or Egypt."
The remaining years of Hezekiah's
reign were peaceful (2 Chr. 32:23, 27-29). Isaiah probably lived to
its close, and possibly into the reign of Manasseh, but the time and
manner of his death are unknown. There is a tradition that he
suffered martyrdom in the heathen reaction in the time of Manasseh (q.v.).
Ishbaal See
Ish boseth
Ish-bosheth appears in the Hebrew
Bible. He was born in c.
1047 BC and was one of the four sons of King Saul
with Ahinoam, daughter of Ahimaaz.
Ish-bosheth was chosen as the second king over the Kingdom
of Israel, which then consisted of all the twelve tribes of the Israelites,
after the death of his father and three brothers at the Battle of
Mount Gilboa. meaning “God hears.”
It is stated that 3
Enoch is written by Rabbi Ishmael who became a 'high priest'
after visions of ascension to Heaven, 90 AD
- 135 AD. In the Book of Mormon, Ishmael1 is the righteous friend of the prophet Lehi in Jerusalem. When Lehi takes his family into the wilderness, Lehi brings Ishmael and his family too. The daughters of Ishmael marry the sons of Lehi, but the sons of Ishmael join Laman and Lemuel in their rebellion against Nephi. Ishmael dies in the wilderness, and is buried at Nahom. After their arrival in the Americas, the children of Ishmael side with the Lamanites, except for those daughters who married Sam, Nephi, and Zoram1.
A second Ishmael2 is the
grandfather of Amulek. Son of Abraham and his concubine, Hagar
Son of Abraham
by the Egyptian concubine Hagar (Genesis 16:11). He became the
progenitor of the Ishmaelite peoples. The description in Genesis
16:12 points to an unruly and misanthropic disposition. Ishmael and
his mother were expelled from the camp of Abraham
at the insistence of Sarah following the birth of Sarah's son Isaac.
The boy was near death in the wilderness when the angel of God
directed Hagar to a well. The well is traditionally identified with a
Meccan well near the Kaaba, which Muslims believe was built by
Ishmael and Abraham.
Genesis 21:20 explains that God was with Ishmael, and that he became
an archer.
Ishmael is mentioned in both the Tanakh
and the Qur'an, is in traditional Jewish,
Christian and Islamic
belief, the ancestor of the Arabs. Ishmael in Islam In the Qur'an, Ishmael is known as the first-born son of Abraham from Hagar and an appointed Prophet of God (also mentioned in the Bible). Islamic tradition holds that Abraham married Hagar, the mother of Ishmael. As a result Ishmael was the first legitimate son of Abraham. Islam asserts that he was the one nearly sacrificed, not Isaac (or Ishaq in the Qur'an). Abraham's willingness to sacrifice his son for God is celebrated in Eid ul-Adha every year by Muslims. Islamic tradition holds that Ishmael and Hagar were sent to the deserts of Arabia on the orders of God (Allah). He and his mother settled in Mecca (or "Makkah") and were without water. The frantic running of his mother in pursuit of water led to a miraculous spring appearing from the ground (from God) known as the Zamzam Well. Ishmael then helped his father, Abraham, build the House of God, or the Kaaba, in Mecca. Ishmael is stated to have been buried near the Kaaba on the grounds of the Masjid al Haram. Ishmael in Judaism and Christianity In the Old Testament's The Book of Genesis (xvi, xvii, xxi, xxv) and later texts, Ishmael or Yishma'el ("God will hear", Standard Hebrew Yišmael, Tiberian Hebrew Yišmaêl) is Abraham's eldest son, born by his second wife Hagar. In Genesis 16 Sarai (Abram's wife) gives Abram her maid-servant Hagar to bear him children, since she acknowledged that God had kept her from having children (16:2). Hagar became pregnant and was despised by Sarai (16:4) who subsequently ill-treated her. As a result she ran away from home into the desert where an angel found her near a spring. Here the prophecy of Ishmael is recorded in Genesis 16: 11 "You are now with child and you will have a son. You shall name him Ishmael (God hears), for the LORD has heard of your misery. 12 "He will be a wild donkey of a man; his hand will be against everyone and everyone's hand against him, and he will live in hostility toward all his brothers. The well of Hagar in Genesis 16 was named Beer lahai-roi ("Well of the Living One who Sees Me"or as some render it, "Well of the Vision of Life") Sarah became pregnant (Genesis 21) and bore Isaac. Christian and Jewish traditions hold that on the day of his weaning, Ishmael was mocking and so was driven out. They wandered in the desert of Beersheba (well of the oath) and when the water was gone she put the child under a bush and went a distance (a bowshot) away to die. The Bible does not explicitly mention the child crying but does mention Hagar sobbing. Strangely enough, (Genesis 21:17) it says God heard the boy crying (as opposed to the mother who was explicitly mentioned as crying). A well miraculously appears to save both child and mother.
According to Genesis 21, he
became a skilled archer and lived in the desert; his mother obtained
a wife for him from Egypt. Born at Seville of a noble family from Cartagena, Isidore was educated mainly by his brother Leander, a monk, but did not become one himself. From this monastic formation he acquired and communicated an encyclopedic knowledge in his books, which became most influential in medieval clerical and monastic education. His importance as archbishop was also considerable. He ruled for thirty-six years, succeeding his brother Leander, and energetically completing his work of converting the Visigoths from Arianism and organizing the Church in Spain through synods and councils. The most notable were the councils of Seville (619) and Toledo (633), over both of which he presided in person; one of their achievements was the decree (centuries before Charlemagne's similar one) that a cathedral school should be established in every diocese. Besides being a successful and influential educator, Isidore completed the Mozarabic missal and breviary and was notable for his abundant charity to the poor. Soon before his death, he had himself clothed in sackcloth and ashes. Isidore's cult was approved in 1598 and he was declared a Doctor of the Church in 1722. His reputation is due principally to his writings. Bede, at the time of his death, was working on a translation of extracts from Isidore's book On the Wonders of Nature (De natura rerum), but the Etymologies is his most famous work. This is a kind of encyclopedia which contains elements of grammar, rhetoric, theology, history, mathematics, and medicine, presented in the form of etymologies, which are in fact often erroneous. His Chronica Majora, which covers the years from the Creation to 615, is an influential compilation from various other church historians, but with special information on Spanish history. Other works include biographies of famous men (completing Jerome's work), a summary of Christian doctrine, rules for monks and nuns, and the History of the Goths. From the time of Bede onwards the writings of Isidore figure in medieval library lists almost as frequently as those of Gregory the Great, with whom he shares the unofficial title of ‘Schoolmaster of the Middle Ages’. Isis may refer to:
(original Egyptian pronunciation more likely "Aset" or "Iset") She represented the female productive force of nature. Mistress of magic. She is identified in the early Hellenistic age with Aphrodite- and also with the Ptolemaic queens. The mother goddess of ancient Egypt; the daughter of Nut, the wife and sister of Osiris (thought of as ruler of the Underworld) and the mother of Horus. She was depicted as a woman, often suckling the child Horus on her lap. When represented with the solar disc and cow's horns, she was identified with Hathor. A legend tells how Isis discovered the ineffable name of Re, the sun god. Weary of worldly affairs, she determined to become a goddess by using the name of the sun god, already in his dotage. She collected some of his spittle, mixed it with earth and so created a serpent, which she placed in Re's path. Bitten and poisoned, the sun god was advised by Isis to utter his own name since its divinity bestowed life on whoever spoke it. At last the working of the venom compelled Re to speak, and Isis appropriated a portion of his power. Thereafter she sparkled as the constellation Sirius, while her cult spread to Greece and Rome. Another legend is that when Osiris was killed by Seth, she gathered up the pieces of his body, mourned for him, and brought him back to life. She hid their son Horus from Seth until Horus was fully grown and could avenge his father. Worshiped as a goddess of protection, she had great magical powers and was invoked to heal the sick or protect the dead. By Greco-Roman times she was dominant among Egyptian goddesses, and her cult reached much of the Roman world as a mystery religion. The worship of Isis, combined with that of her brother and husband Osiris and their son Horus, was enormously resistant to the influence of early Christian teachings, and her mysteries, celebrating the death and resurrection of Osiris, were performed as late as the 6th cent. A.D. The functions of many goddesses were attributed to her, so that eventually she became the prototype of the beneficent mother goddess, the bringer of fertility and consolation to all. She was the daughter of the sky goddess Nut and the earth god Geb. Her symbol was a throne and later the cow, and she was frequently represented with a cow's head or cow's horns. During the Hellenistic period, her image outside Egypt became increasingly Hellenic, with ideal features and locks framing her face. Isis was also a goddess of magic, and legends tell of her ability to counteract evil by casting spells.
With Nephthys, Neith, and Selket,
she was one of the four protector goddesses of the dead: she watched
over the canopic jar containing the liver. She is often depicted as a
woman with a moon-disc on her brow. In the late period Philae was her
cult centre. Israel is a Biblical given name. The patriarch Jacob was given the name Israel (Hebrew: Standard Yisra'el Tiberian Yis'ra-'e-l; "Triumphant with God", "who prevails with God") after he wrestled with an angel (Genesis 32:28 and 35:10). The name already occurs in Eblaite and Ugaritic texts as a common name. Commentators differ on the original literal meaning. Some say the name comes from the verb s'arar ("to rule, be strong, have authority over"), thereby making the name mean "God rules" or "God judges". Other possible meanings include "the prince of God" (from the King James Version) or "El fights/struggles". "The Jewish Study Bible" of Oxford University Press says on page 68 "The scientific etymology of Israel is uncertain, a good guess being '[The God] El rules.'" Jacob's descendants came to be known as the Israelites, eventually forming the tribes of Israel and ultimately the kingdom of Israel, whence came the name of modern-day Israel. In Israel, the name "Israel Israeli" is sometimes used to mean someone whose name is unknown or unspecified. Israel was a common name among Chaldeans till recent times. A famous Chaldean author is Bishop Israel Audo, famous for authoring a book about the Chaldean Genocide. In Nazi Germany, male Jews who did not have "typically Jewish" given names were forced to add "Israel" as of January 1939. This decree was revoked by the allies in 1945.
Issachar was, according to The Book of Genesis, a son of Jacob and Leah (the fifth son of Leah, and ninth son of Jacob), and the founder of the Israelite Tribe of Issachar; however some Biblical scholars view this as postdiction, an eponymous metaphor providing an aetiology of the connectedness of the tribe to others in the Israelite confederation. The text of the Torah gives two different etymologies for the name of Issachar, which textual scholars attribute to different sources - one to the Yahwist and the other to the Elohist; the first being that it derives from ish sakar, meaning man of hire, in reference to Leah's hire of Jacob's sexual favours for the price of some mandrakes; the second being that it derives from yesh sakar, meaning there is a reward, in reference to Leah's opinion that the birth of Issachar was a divine reward for giving her handmaid Zilpah to Jacob as a concubine. Scholars suspect the former explanation to be the more likely name for a tribe, though some scholars have proposed a third etymology - that it derives from ish Sokar, meaning man of Sokar, in reference to the tribe originally worshipping Sokar, an Egyptian deity. In the Biblical account, Leah's status as the first wife of Jacob, is regarded by biblical scholars as indicating that the authors saw the tribe of Issachar as being one of the original Israelite groups; however, this may have been the result of a typographic error, as the names of Issachar and Naphtali appear to have changed places elsewhere in the text, and the birth narrative of Issachar and Naphtali is regarded by textual scholars as having been spliced together from its sources in a manner which has highly corrupted the narrative. A number of scholars think that the tribe of Issachar actually originated as the Shekelesh group of Sea Peoples - the name Shekelesh can be decomposed as men of the Shekel in Hebrew, a meaning synonymous with man of hire (ish sakar); scholars believe that the memory of such non-Israelite origin would have led to the Torah's authors having given Issachar a handmaiden as a matriarch. In classical rabbinical literature, it is stated that Issachar was born on the fourth of Ab, and lived 122 years. According to the midrashic Book of Jasher, Issachar married Aridah, the younger daughter of Jobab, a son of Joktan; the Torah states that Issachar had four sons, who were born in Canaan and migrated with him to Egypt with their descendants remaining there until the Exodus. The midrashic Book of Jasher portrays Issachar as somewhat cowardly, or at least pragmatic, with him taking a feeble part in military campaigns involving his brothers, and generally residing in strongly fortified cities, opening the gates whenever challenged. The Talmud argues that Issachar's description in the Blessing of Jacob - Issachar is a strong ass lying down between the sheepfolds: and he saw that settled life was good, and the land was pleasant; he put his shoulder to the burden, and became a slave under forced labour - is a reference to the religious scholarship of the tribe of Issachar, though scholars feel that it may more simply be a literal interpretation of Issachar's name, and the justification for the tribe of Issachar being a tributary to the Canaanites.
This was the name of the fourth and youngest son of Aaron (1 Chr. 6:3). He was consecrated to the priesthood along with his brothers (Ex. 6:23); and after the death of Nadab and Abihu, he and Eleazar alone discharged the functions of that office (Lev. 10:6, 12; Num. 3:4). He and his family occupied the position of common priest till the high priesthood passed into his family in the person of Eli (1 Kings 2:27), the reasons for which are not recorded. After the death of his two eldest brothers Nadab and Abihu when they had been punished by the Lord for performing an unauthorized sacrificial offering, Ithamar served as a priest along with his elder brother, Eleazar. During the travels of the Israelites in the desert, Ithamar stood at the head of the children of Gershon and Merari, the carriers of the Tabernacle. He was also in charge of the work of the Levites in general. Ithamar and Eleazar are regarded as the direct male ancestors of all Kohanim. According to Samaritan sources a civil War broke out between the Sons of Itamar Eli and the Sons of Phinehas-which resulted in the division of those who followed Eli and those who followed High Priest Uzzi ben Bukki at Mount Gerizim Bethel {A third group followed neither}. Likewise according to Samaritan sources the high Priests line of the sons of Phineas died out in 1624 C.E. with the death of the 112th High Priest Shlomyah ben Pinhas when the priesthood was transferred to the sons of Itamar; see article Samaritan for list of High Priests from 1613 to 2004-the 131st High priest of the Samaritans is Elazar ben Tsedaka ben Yitzhaq.
The burial site of Ithamar is
associated with the Hill of Phinehas as related in the Bible and is
attributed with the location of the village of Awarta in the Samarian
section of the current day West Bank. Due to the uncertain security
situation, the Israel Defence Forces limits visits by Jews to one
annual night close to the 5th of Shevat on the Hebrew calendar
(around January-February).
Ithobaal III was recorded by Josephus
as the king on the list of kings of Tyre
reigning 591/0–573/2 BCE at the time of the first fall of
Jerusalem, and therefore the subject of Ezekiel's
cherub in Eden. Hebrew form of Job
May also refer to The Hebrew name
of the biblical Book of Job (Hebrew: Modern Yits'har Tiberian Yis.ha-r) According to the Torah, Izhar was the father of Korah, Nepheg, and Zichri, and one of the sons of Kohath, and grandson of Levi (Ex. 6:18, 21; Num. 16:1), consequently being the brother of Amram and uncle of Aaron, Miriam, and Moses. No further details of his life are given by the Bible, and according to some biblical scholars the genealogy for Levi's descendants is actually an aetiological myth, reflecting popular perception of the connections between different Levite factions; textual scholars a similar religiopolitical group and date to the priestly source).
Despite twice listing Izhar as
being among the sons of Kohath, the Book of Chronicles subsequently
goes on state, only a few verses later, that it was the (previously
unmentioned) son of Kohath named Amminadab that became the father of
Korah. Later in the Book of Chronicles, Amminadab is given as the
name of the leader of the Uzzielites, a clan which the biblical
genealogy proclaims as being descended from Uzziel, Izhar's brother.
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