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In the Hebrew Bible, in the Book of 2 Kings 22:1, Jedidah was the mother of Josiah (the King of Judah).She was the wife of king Amon of Judah, and the daughter of Adaiah, from Boscath (a town in the Kingdom of Judah).
Lydia was most likely from Greek background, since originating from Thyatira, Asia Minor, but probably romanized one, while she lived in a Roman settlement. [3] She was evidently a well-to-do agent of a purple-dye firm in Thyatira, a city southeast of Pergamum and approximately 40 miles (64 km) inland, across the Aegean Sea from Athens.
According to Schnabel E.J it was a counter-move prompted by the increasing success of the Christian missionaries. [2] Indeed, beside the scheme of confession and redemption, the phraseology and terms are reminiscent of Greek New Testament : hamartia (sin), parakletos (advocate), doulos tou theou (servant of God), kyrios (master), basileus (king).
The temple of Artemis in Sardis, capital of Lydia. The early Lydian religion exhibited strong connections to Anatolian as well as Greek traditions. [2]Although Lydia had been conquered by the Persian Achaemenid Empire in c. 547 BC, native Lydian traditions were not destroyed by Persian rule, and most Lydian inscriptions were written during this period.
It derives from the Greek Λυδία, Ludía, [1] [2] [3] from λυδία (ludía; "beautiful one", "noble one", "from Lydia/Persia"), a feminine form of the ancient given name Λυδός . The region of Lydia is said to be named for a king named Λυδός; the given name Lydia originally indicated ancestry or residence in the region of Lydia.
According to Josephus, their land was in Libya which was west of Egypt near the tribes of Phut in the land of the Moors towards the extreme west of Africa and the Atlantic Ocean. [2] Pliny in his natural history mentions the river Laud along south of the Atlas Mountains near the river Fut (Phut). [ 3 ]
The genealogies of Genesis provide the framework around which the Book of Genesis is structured. [1] Beginning with Adam, genealogical material in Genesis 4, 5, 10, 11, 22, 25, 29–30, 35–36, and 46 moves the narrative forward from the creation to the beginnings of the Israelites' existence as a people.
Peter Toon, in his commentary, wrote "His identity is not known, but he was probably a respected and influential member of the church whose word would be heeded". [ 12 ] : 27 William Barclay, after discussing various possible identities, states "Maybe the best suggestion is that the reference is to Epaphroditus , the bearer of the letter."