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Joshua (/ ˈ dʒ ɒ ʃ u ə /), also known as Yehoshua (Hebrew: יְהוֹשֻׁעַ Yəhōšuaʿ, Tiberian: Yŏhōšuaʿ, lit. 'Yahweh is salvation'), Jehoshua, [b] [2] [3] or Josue, [4] functioned as Moses' assistant in the books of Exodus and Numbers, and later succeeded Moses as leader of the Israelite tribes in the Book of Joshua of the Hebrew Bible. [5]
The enumerated genealogy in chapters 4, 5, and 11, reports the lineal male descent to Abraham, including the age at which each patriarch fathered his named son and the number of years he lived thereafter. The genealogy for Cain is given in chapter 4, and the genealogy for Seth is in chapter 5.
Joshua the son of Jehozadak (Hebrew: יְהוֹשֻׁוּעַ Yəhōšūaʿ ), also spelled Yeshua (Hebrew: יֵשׁוּעַ Yēšūaʿ ) was the first High Priest at the reconstruction of the Jewish Temple after the return of the Jews from the Babylonian Captivity (Zechariah 6:9–14 and Ezra 3 in the Bible).
Priestly lists for this period appear in the Bible, Josephus and the Seder Olam Zutta, but with differences. While Josephus and Seder 'Olam Zuta each mention 18 high priests, [4] the genealogy given in 1 Chronicles 6:3–15 gives 12 names, culminating in the last high priest Seriah, father of Jehozadak. However, it is unclear whether all those ...
Joshua's allotment of land to the Israelite tribes according to Joshua 13–19. According to Joshua 13–19, the Land of Israel was divided by lots into twelve sections corresponding to the twelve tribes of Israel. There is a contractual aspect of the division of the land according to the tribes.
The NIV Cultural Backgrounds Study Bible suggests that the common thread between all of these women is that they have associations with Gentiles. [104] Rahab was a prostitute in Canaan, Bathsheba was married to a Hittite, Ruth resided in Moab, and Tamar had a name of Hebrew origin. The women's nationalities are not necessarily mentioned.
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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.