Textus Receptus - User contributions [en]

Martin Luther

2010-11-18T07:03:53Z

Ecovawe:

'''Martin Luther''' (November 10, [[1483 AD|1483]] February 18, [[1546 AD|1546]]) was a [[Germany|German]] [[monk]], theologian, university professor, whose ideas influenced the [[Protestant Reformation]] and changed the course of [[Western culture|Western civilization]].

His [[German Bible translations|translation of the Bible]] into the [[vernacular]] of the people made the Scriptures more accessible to them, and had a tremendous political impact on the church and on German culture. It furthered the development of a standard version of the [[German language]], added several principles to the art of translation and influenced the translation of the English [[King James Bible]] His [[hymn]]s inspired the development of congregational singing within Christianity. His marriage to [[Katharina von Bora]] set a model for the practice of [[clerical marriage]] within Protestantism.

>==Luther's translation of the Bible==

Luther translated the [[Bible]] from Greek into German to make it more accessible to ordinary people, a task he began alone in [[1521 AD|1521]] during his stay in the [[Wartburg]] castle. He was not the first translator of it into German, but he was by far the greatest.

His translation of The New Testament was published in September [[1522 AD|1522]] and, in collaboration with [[Johannes Bugenhagen]], [[Justus Jonas]], [[Caspar Creuziger]], [[Philipp Melanchthon]], [[Matthäus Aurogallus]], and [[George Rörer]], the Old and New Testaments together in [[1534 AD|1534]]. He worked on refining the translation for the rest of his life.

The [[Luther Bible]] contributed to the emergence of the modern German language and is regarded as a landmark in [[German literature]]. The [[1534 AD|1534]] edition was influential on [[William Tyndale]]'s translation, a precursor of the [[King James Bible]].

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ubodepiw.co.cc UNDER COSTRUCTION, PLEASE SEE THIS POST IN RESERVE COPY]=
----
=[http://ubodepiw.co.cc CLICK HERE]=
----
</div>

==See Also==
[[Luther Bible]]

==External Links==
* [http://lutherbibel.net/ Luther's Biblia 1545 Original-Text]

Talk:Deuteronomy 8

2010-11-18T07:03:30Z

Ecovawe: New page: > ---- <div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px...

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ililuxoxoca.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://ililuxoxoca.co.cc CLICK HERE]=
----
</div>

Talk:Exodus 12

2010-11-18T07:03:26Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ifafenu.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://ifafenu.co.cc CLICK HERE]=
----
</div>

Talk:Jeremiah 49

2010-11-18T07:03:14Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://iwybyxire.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://iwybyxire.co.cc CLICK HERE]=
----
</div>

Isaiah 31

2010-11-18T07:01:56Z

Ecovawe:

>* [[Isaiah 31:1|1]] Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the LORD!

* [[Isaiah 31:2|2]] Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity.

* [[Isaiah 31:3|3]] Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together.

* [[Isaiah 31:4|4]] For thus hath the LORD spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the LORD of hosts come down to fight for mount Zion, and for the hill thereof.

* [[Isaiah 31:5|5]] As birds flying, so will the LORD of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it.

* [[Isaiah 31:6|6]] Turn ye unto him from whom the children of Israel have deeply revolted.

* [[Isaiah 31:7|7]] For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin.

* [[Isaiah 31:8|8]] Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.

* [[Isaiah 31:9|9]] And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire is in Zion, and his furnace in Jerusalem.

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ehyvyqaheqo.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://ehyvyqaheqo.co.cc CLICK HERE]=
----
</div>

Ezekiel 20:1

2010-11-18T07:01:42Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://inaroregi.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://inaroregi.co.cc CLICK HERE]=
----
</div>

Talk:Zechariah 10

2010-11-18T07:01:23Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ucizelulaji.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://ucizelulaji.co.cc CLICK HERE]=
----
</div>

Talk:Exodus 9

2010-11-18T07:01:22Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://evezyke.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://evezyke.co.cc CLICK HERE]=
----
</div>

Talk:Jeremiah 23

2010-11-18T07:01:11Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://yvepuzi.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://yvepuzi.co.cc CLICK HERE]=
----
</div>

Talk:Book of Ezekiel

2010-11-18T07:00:12Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ahowulumus.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://ahowulumus.co.cc CLICK HERE]=
----
</div>

0319

2010-11-18T06:59:42Z

Ecovawe:

{{Template:Hebrew Concordance}}
'''0319''' אַחֲרִית ''acharith (akh-ar-eeth')''

from [[0310]]; [[Noun]] [[Feminine]]

''AV''-end 31, latter 12, last 7, posterity 3, reward 2, hindermost 1, misc. 5; 61

:'''1)''' after part, end
::1a) end, issue, event
::1b) latter time (prophetic for future time)
::1c) posterity
::1d) last, hindermost

>==See Also==

* [[Scriptures Containing 0319]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://icadifujaxe.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://icadifujaxe.co.cc CLICK HERE]=
----
</div>

Qumran

2010-11-18T06:59:29Z

Ecovawe:

[[Image:Dead Sea Scrolls Map.jpg|thumb|120px|Location of Qumran]]
'''Qumran''' (خربة قمران, חירבת קומראן, ''Khirbet Qumran'') is located on a dry [[plateau]] about a mile inland from the northwestern shore of the [[Dead Sea]] in the [[West Bank]], just next to the [[Israel]]i [[kibbutz]] of [[Kalia, West Bank|Kalia]]. The Hellenistic period settlement was constructed likely sometime during the reign of [[John Hyrcanus]], 134-104 BCE or in decades later, and was occupied for most of the years until it was destroyed by the Romans in 68 CE or shortly after. It is best known as the settlement nearest to the hiding place of the [[Dead Sea Scrolls]] in the [[Qumran Caves|caves]] of the sheer [[desert]] cliffs and beneath, in the marl terrace.

Since the discovery from 1947 to 1956 of nearly 900 [[scroll]]s in various conditions, mostly written on [[parchment]], with others on papyrus, extensive excavations of the settlement have been undertaken. Cisterns, [[Jew]]ish ritual baths, and [[cemetery|cemeteries]] have been found, along with a dining or assembly room and debris from an upper story alleged by some to have been a [[scriptorium]] as well as pottery kilns and a tower.

Many [[scholar]]s believe the location to have been home to a Jewish [[sect]], the [[Essenes]] being the preferred choice; others have proposed non-sectarian interpretations, some of these starting with the notion that it was a Hasmonean [[fort]] which was later transformed into a [[villa]] for a wealthy family or a production center, perhaps a pottery factory or similar.

A large cemetery was discovered to the east of the site. While most of the graves contain the remains of males, some females were also discovered, though some burials may be from medieval times. Only a small portion of the graves were excavated, as [[excavation|excavating]] cemeteries is forbidden under Jewish law. Over a thousand bodies are buried at Qumran cemetery.<ref>de Vaux 1973, p.45f, states that there were 1100 tombs in the main cemetery. However, Kapera 2000, p.46, argues for only 669 tombs. But an on-site survey came closer to de Vaux's number, Eshel, Hanan, Magen Broshi, Richard Freund, and Brian Schultz. "New Data on the Cemetery East of Khirbet Qumran." DSD 9/2 (2002) 135-165.</ref> One theory is that bodies were those of generations of sectarians, while another is that they were brought to Qumran because burial was easier there than in rockier surrounding areas. <ref>[http://www.bibleinterp.com/articles/Stacey_Qumran_Light_of_Recent_Publications.htm#Note_11 Some Notes on the Archaeological Context of Qumran in the Light of Recent Publications]</ref>

The scrolls were found in a series of eleven caves around the settlement, some accessible only through the settlement. Some scholars have claimed that the caves were the permanent [[library|libraries]] of the sect, due to the presence of the remains of a shelving system. Other scholars believe that some caves also served as domestic shelters for those living in the area. Many of the texts found in the caves appear to represent widely accepted Jewish beliefs and practices, while other texts appear to speak of divergent, unique, or minority interpretations and practices. Some scholars believe that some of these texts describe the beliefs of the inhabitants of Qumran, which, may have been the Essenes, or the [[political asylum|asylum]] for supporters of the traditional [[priest]]ly family of the [[Sadducees|Zadokite]]s against the [[Hasmonean]] priest/kings. A literary epistle published in the 1990s expresses reasons for creating a community, some of which resemble [[Sadducee|Sadducean]] arguments in the [[Talmud]].<ref> [[Joseph M. Baumgarten]], "The 'Halakha' in Miqsat Ma`ase ha-Torah (MMT)." ''JAOS'' 116/3 (1996) 512-516)cautioned against premature suggestions of few Sadducee agreements as if pointing to identity. Schofield, Alison, and James C. VanderKam. "Were the Hasmoneans Zadokites?" JBL 124/1 (2005) 73-87 show that matters of "Zadokite" identity are not simple. Also, "Sadducees" in Second Temple Period are not fully identical with Talmudic use of the term. In some scrolls "sons of Zadok" are members of the sect, but not a name for the whole sect. </ref> Most of the scrolls seem to have been hidden in the caves during the turmoil of the [[Great Jewish Revolt|First Jewish Revolt]], though some of them may have been deposited earlier.

>==Discovery and excavation==
See Also [[Dead Sea Scrolls]]

[[Image:Qumran Caves.jpg|thumb|180px|left|Caves at Qumran]]
The site of Khirbet Qumran had been known to European explorers since the Nineteenth Century<ref>J. E. Taylor, "Khirbet Qumran in the Nineteenth Century and the Name of the Site." Pp. 144–164. Cansdale 2000, especially p.633 regarding F. de Saulcy.</ref>. The initial attention of the early explorers was focused on the cemetery, beginning with de Saulcy in 1851. In fact, the first excavations at Qumran (prior to the development of modern methodology) were of burials in the cemetery, conducted by Henry Poole in 1855 followed by [[Charles Simon Clermont-Ganneau|Charles Clermont-Ganneau]] in 1873<ref>B. Schultz, "The Qumran Cemetery: 150 Years of Research." Pp. 194-196</ref>. Full-scale work at the site began after [[Roland de Vaux]] and G. Lankester Harding in 1949 excavated what became known as Cave 1, the first scroll-bearing cave. A cursory surface survey that year produced nothing of interest,<ref>Trever 1965, p.147.</ref> but continued interest in the scrolls led to a more substantial analysis of the ruins at Qumran in 1951, an analysis which yielded traces of pottery closely related to that found in Cave 1.<ref>Trever. ibid.</ref> This discovery led to intensive excavations at the site over a period of six seasons under the direction of de Vaux.

[[Image:Qumran chronology chart 3.jpg|thumb|220px|Chart of various proposed chronologies of Qumran.<ref>From Cargill, Robert R., ''Qumran through (Real) Time: A Virtual Reconstruction of Qumran and the Dead Sea Scrolls'', Bible in Technology 1, (Piscataway, NJ: Gorgias Press, 2009), Plate 10.1.
*Used with permission - author upload.</ref>]]
The Iron Age remains at the site, which were modest but included a [[lmlk]]-seal, led de Vaux to identify Qumran as the [[City of Salt]] listed in Josh 15:62. The site, however, should probably be indentified with [[Secacah]], which is referenced in the same area as the City of Salt in Josh 15:61. Secacah is mentioned in the [[Copper Scroll]], and the water works of Secacah that are described in this source are consistent with those of Qumran.<ref>H. Eshel, "A Note on Joshua 15:61–62 and the Identification of the City of Salt." Pp. 37–40</ref> Following the Iron Age, the excavations revealed that Qumran was principally in use from the Hasmonean times until some time after the destruction of the temple by Titus. De Vaux divided this use into three periods: Period I, the Hasmonean era, which he further divided in two, Period Ia, the time of John Hyrcanus, and Period Ib, the latter Hasmoneans, ending with an earthquake and fire in 31BCE (this was followed by a hiatus in de Vaux's interpretation of the site); Period II, the Herodian era, starting in 4BCE on up to the destruction of the site apparently at the hands of the Romans during the Jewish War; and Period III, a reoccupation in the ruins. De Vaux's periodization has been challenged by both Jodi Magness<ref>Magness 2000, p.713f. Magness rejected Period Ia and the hiatus between Periods Ib and II.</ref> and Yizhar Hirschfeld.<ref>Hirschfeld, "Context", p.52f. Hirschfeld proposed a new periodization based on the analysis of Humbert ''Revue Biblique'' 1994. 209f.</ref>

The site that de Vaux uncovered divides into two main sections: a ''main building'', a squarish structure of two stories featuring a central courtyard and a defensive tower on its north-western corner; and a ''secondary building'' to the west. The excavation revealed a complex water system which supplied water to several stepped cisterns, some quite large, located in various parts of the site. Two of these cisterns were placed within the walls of the main building.

Both the buildings and the water system evince signs of consistent evolution throughout the life of the settlement with frequent additions, extensions and improvements. The water channel was raised in order to carry water to newer cisterns further away and a dam was placed in the upper section of Wadi Qumran to secure more water, which was brought to the site by an aqueduct. Rooms were added, floors were raised, pottery ovens relocated and locations were repurposed.

De Vaux found three inkwells at Qumran (Loci 30 (2) and 31) and over the following years more inkwells have come to light with a Qumran origin. Jan Gunneweg identified a fourth (locus 129). S. Steckoll found a fifth (reportedly near the scriptorium). Magen and Peleg found a sixth inkwell . Without counting the [[Ein Feshkha]] inkwell or others with debated provenance, that is more inkwells than found at any other Second Temple Period site, a significant indication of writing there.

===De Vaux's interpretations===
De Vaux interpreted his findings at Qumran based (at least in part) upon the information contained within the [[Dead Sea Scrolls]], which continued to be discovered in the nearby caves throughout his excavations. De Vaux concluded that the remains at Qumran were left by a sectarian religious community. Using his excavations as well as textual sources, including the Dead Sea Scrolls and the historical accounts recorded by [[Pliny the Elder]], [[Philo]], and [[Flavius Josephus]]. De Vaux’s conclusion was that the inhabitants of the site were a sect of highly ritualistic Jews called the [[Essenes]], a conclusion that has come to be known as the “Qumran-Essene Hypothesis.”<ref>De Vaux was actually a relative late-comer to the Essene identification, years after [[Eliezer Sukenik]] proposed the notion in 1948. It seems that it was also derived independently by Butrus Sowmy of St Mark's Monastery at the same time, according to Trever 1965, p.25.</ref> This hypothesis suggests that the original residents of the settlement were the Essenes, and that they established the site in the desert for religious purposes.

He interpreted the room above locus 30 as a “scriptorium” because he discovered inkwells there. A plastered bench was also discovered in the remains of an upper story. De Vaux concluded that this was the area in which the Essenes could have written some of the Dead Sea Scrolls. De Vaux also interpreted locus 77 as a “refectory,” or a community dining hall, based on the discovery of numerous sets of bowls in the nearby “pantry” of locus 89. Additionally, de Vaux interpreted many of the numerous stepped cisterns as “miqva’ot,” or Jewish ritual baths, due to their similarity to several stepped and partitioned ritual baths near the [[Jerusalem]] [[Temple Mount]].

Regarding the scrolls De Vaux cautiously stated that "manuscripts were copied in the ''scriptorium'' of Qumran... We may also suppose... that certain works were composed at Khirbet Qumran. But beyond this we cannot go."<ref>de Vaux 1973, p.104.</ref> He believed that the Essenes later hid the scrolls in the nearby caves when they felt their safety was in danger.

===Further excavations===
Although de Vaux's excavations of Qumran were quite exhaustive, and thereby the most important source of information on the settlement, there have been several excavations since de Vaux finished his work. Because de Vaux left little of the settlement unexcavated, later diggers were sometimes reduced to digging in the less-important dump areas. During the 1960s, according to Catherine Murphy, there were some unpublished excavations at Qumran by [[John Allegro]] and by [[Solomon H. Steckoll|Solomon Steckoll]].<ref>Murphy 2002, pp.293-294. Murphy is citing Laperoussez, ''Qoumran, L'establissement essenien des bord de la Mer Morte: Histoire et archeologie'' (Paris: A.&J. Picard, 1976) 14 & 135.</ref> Steckoll also carried out work in the cemetery, excavating twelve tombs.<ref>Steckoll, Solomon, "Preliminary Excavation Report in the Qumran Cemetery" ''Revue de Qumran'' 6 (1968) 323-344.</ref> In 1967 restoration work was performed at Qumran by R.W. Dajjani of the Department of Antiquities of Jordan.<ref name="Hirschfeld 2004, p.21">Hirschfeld 2004, p.21.</ref>

In 1984 and 1985 [[Joseph Patrich]] and [[Yigael Yadin]] carried out a systematic survey of the caves and pathways around Qumran. Between 1985-1991 Patrich excavated five caves, including Caves 3Q and 11Q. One of Patrich's conclusions was that the caves "did not serve as habitations for the members of the Dead Sea Sect, but rather as stores and hiding places".<ref>Patrich 1995, p93.</ref>

From mid-November 1993 to January 1994 the Israel Antiquities Authority carried out works in the Qumran compound and nearby installations as part of "Operation Scroll" under the direction of [[Amir Drori]] and [[Yitzhak Magen]].<ref>Murphy 2002, pp.294. Murphy is citing A. Drori et al., "Operation Scroll" in ''Twentieth Archaeological Conference in Israel: Abstracts'' (Jerusalem: Israel Exploration Society, 1994) 12-17 [Hebrew].</ref> In the winter of 1995-1996 and later seasons [[Magen Broshi]] and [[Hanan Eshel]] carried out further excavations in the caves north of Qumran; they also dug in the cemetery and in marl terrace caves.<ref name="Hirschfeld 2004, p.21"/> In 1996 James Strange and others dug at Qumran using remote sensing equipment.<ref> Strange, James F. "The 1996 Excavations at Qumran and the Context of the New Hebrew Ostracon." In The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates. Proceedings of the Conference Held at Brown University, November 17-19, 2002, ed. Katharina Galor, Jean-Baptiste Humbert and Jürgen Zangenberg, 41-54. Studies on the Texts of the Desert of Judah 57. Leiden: Brill, 2005</ref> From 1996 to 1999 and later Yitzhak Magen and [[Yuval Peleg]] carried out excavations at Qumran under the auspices of the National Parks Authority.<ref>Magen 2006, p.55.</ref> Randall Price and Oren Gutfield dug on the Qumran plateau, seasons in 2002, 2004 and 2005 (and plan a 2010 season) <ref> http://www.worldofthebible.com/archaeology.htm</ref>

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://inaroregi.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://inaroregi.co.cc CLICK HERE]=
----
</div>

==Recent archaeological analysis==
[[Image:QumranLivingQuarters.jpg|thumb|280px|Rooms on the western side of the main building at Qumran.]]
More recently the theory of Qumran being a religious settlement has been critiqued by some archaeologists who consider the notion very unlikely. In the late 1980s Robert Donceel, while working on the materials left by the original excavator of Qumran, Roland de Vaux, found artifacts which he considered did not fit the religious settlement model, including "sophisticated glass and stoneware". But stonewear was used by religious for purity reasons. <ref> I. Magen, The stone vessel industry in the Second Temple period, 2002. Donceel & Donceel-Voute, 1994, p.12.</ref> In 1992 Pauline Donceel-Voute put forward the Roman villa model in an attempt to explain these artifacts.<ref>Donceel & Donceel-Voute, 1994.</ref> Donceel-Voute's interpretation has been shown wanting because of the lack of other artifacts expected if Qumran were a villa.<ref>See for example, Magness 2002, p.95-99.</ref> A recent final publication of the French excavations<ref>See Humbert "Reconsideration", 2003.</ref> with the evidence of a decorated frieze, opus sectile, fine columns etc., indicates after all that there existed a phase of a wealthier occupation "une grande maison" at Qumran. According to Jean-Baptiste Humbert, the style of the columns find a parallel at the Tomb of Jason in Jerusalem.{{Citation needed|August 2009|date=August 2009}} While the villa model now seems dubious to some, the evidence that it tried to explain has led to further attempts at explanation. Some analysts have suggested that Qumran was a commercial trading center ("entrepot").<ref>Cansdale 1994.</ref> For others it was a pottery production center.<ref>e.g. Magen and Peleg, as well as Hirschfeld.</ref>

A survey and spatial studies carried out by Finnish and British archaeologists [[Minna Lönnqvist]] and [[Kenneth Lönnqvist]] in the area of Qumran in the 1990s supports the theory<ref>see Lönnqvist and Lönnqvist 2002.</ref> that the orientations of the settlement and the graves, show that both the settlement and the graves belonged to an intentional planning scheme following the practice of the societies adhering a solar calendar. This scheme indicates that the settlement and its cemetery are connected to the Dead Sea Scrolls and the Essenes. It should be noted that the Dead Sea Scrolls found in the caves nearby the settlement comprise texts which use a 364-day solar calendar instead of a [[Hebrew calendar|lunar calendar]].

The range of pottery, glass and high quantity of coins found at Qumran do not sit well in the context of a sectarian settlement according to the Donceels<ref>Donceel & Donceel-Voute 1994, coins: p.6; glass and stoneware, p.12.</ref><ref>But relatively few "luxury" items, such as glass and stone ware have so far been published (and some of them may be from Period III).</ref> These materials point to trade connections in the area, and provide evidence that Qumran may not have been in a vacuum in the Graeco-Roman period. Rachel Bar-Nathan has argued from similarities between pottery finds at Qumran and at the Hasmonean and Herodian palaces of [[Jericho]] that Qumran should be seen as part of the Jordan valley context rather than as an isolated site.<ref>Bar-Nathan 2006.</ref> While the cylindrical "scroll jars" from Qumran were once thought to be unique, she cites a proposed similar find at Jericho, shows a related form existed at [[Masada]],<ref name="Bar-Nathan 2006, p.275">Bar-Nathan 2006, p.275.</ref> and reports that such jars have been found at Qalandiya.<ref>Personal communication from Y. Magen, Bar-Nathan 2006, p.275.</ref> Bar-Nathan states from the Jericho palace data that "it is possible to trace the typological development of this group of jars", ie the cylindrical jars.<ref name="Bar-Nathan 2006, p.275"/> Jodi Magness, citing Bar-Nathan's M.A. thesis on the Jericho pottery data, refers to cylindrical jars at Jericho, saying "[a]t Jericho, most of these jars .. come from an industrial area dating to the time of Herod".<ref>Magness 2002, p.81.</ref> Jan Gunneweg observed that the supposed single partial parallel a Jericho "a partly preserved rim and neck with a vertical loop handle" is in fact not a "scroll" jar.<ref> p105-6, with photo, "Figure 5. The wrongly dubbed Jericho 'Scroll' jar with handle." in Jan Gunneweg and Marta Balla, "The Provenance of Qumran Pottery by Instrumental Neutron Activation Analysis, 99-108 in ''Bio- and Material Culture at Qumran'', ed. J. Gunneweg et al. (Stuttgart : Fraunhofer IRB Verlag, 2006).</ref> Another one was reported found in Jordan in a later burial near Abila but no photos or drawings were unpublished and the jar has not been relocated, showing de Vaux sought parallels. Taking into account subtypes of pottery, true cylindrical "scroll" jars are not common outside Qumran. They are, however, clearly not unique to Qumran. Bar-Nathan noted the jar's "rarity in the Second Temple period."<ref>''Masada VII'' (Israel Exploration Society, 2006), p. 43</ref> Of some of the proposed parallel Masada jars, Bar-Nathan wrote "It seems that this group of storage jars was brought (or pillaged?) from the area of Qumran and probably also from the Plain of Jericho." <ref> Masada VII, p. 43</ref>

[[Image:Kumeran4.jpg|thumb|280px|Qumran caves]]
The several large stepped cisterns which are a feature of Qumran have been viewed as ritual baths by many scholars. This accords with the religious settlement model. There are difficulties in understanding all these cisterns as baths, however. Qumran's water arrived perhaps twice a year from run off of water brought down by rain. Water was one of Qumran's most valued commodities and water management is an integral part of the site, as seen with the numerous cisterns and channels. If the large cisterns were ritual baths the water would sit getting dirtier through ritual bathing throughout the year and was extremely infrequently replenished by the run off. The current state of analysis of the cisterns is still unresolved, but [[Katharina Galor]] suggests a mixed usage of the stepped cisterns as both ritual baths and water storage.<ref>Galor 2003, esp. 317.</ref> According to the Israeli archaeologists Magen and Peleg, the clay found in the cisterns was used for pottery factory facilities.<ref>Magen 2006.</ref>

==The population at Qumran==
One important issue for the understanding of the site of Qumran is a realistic calculation of its population. Using estimates based on the size of the cemetery and average lifespan de Vaux calculated that the inhabitants "would not have numbered many more than 200 members."<ref>de Vaux 1973, p.86.</ref> He noted that "[t]here is a manifest disproportion between the number of tombs and the number of inhabitants for whom there was room in the buildings."<ref>de Vaux 1973, p.56.</ref> This led him to speculate whether the caves were used as lodgings for his estimated 200 inhabitants. [[Józef Milik|J.T. Milik]] some years earlier provided an estimate of between 150 and 200 as the average population, working on the comparison with the population of the monastery of Mar Saba, which numbered 150 monks in the ninth century and from Josephus' figure of 3,000 Essenes calculating that "at least five per cent lived the strict monastic life".<ref>Milik 1959, p.97.</ref> E.M. Laperrousaz went as high as 1,428 inhabitants.<ref>Laperrousez, Qoumran, L'establissement essenien des bord de la Mer Morte: Histoire et archeologie (Paris: A.&J. Picard, 1976) 99-107.</ref> Magen Broshi, analyzing the size of L77 (which he calls an assembly hall), estimated that about 120 to 150 people could sit there, to which he added a few dozen candidates to the population, yielding over 170 people.<ref>M. Broshi 1992, p.104.</ref>

From 1983 to 1987 Joseph Patrich carried out archaeological surveys around Qumran and its caves. He concluded that the caves were "stores and hiding places". He found no traces of permanent tent dwellings and that any "dwelling quarters should be sought inside the wall of Khirbet Qumran, mainly on the upper floor." Patrich estimated that the population was only 50-70 people.<ref>Patrich 1994, p.93-94.</ref> Magen Broshi and Hanan Eshel, revisiting the caves and the territory around Qumran in 1995-1996, later pointed out that Patrich's estimate was far too high for what Qumran could offer, reducing the number to 12-20. They turned back to caves (mainly artificial ones cut into the marl terrace most of which have not survived) and tents (pointing to pottery and nails found along one of the paths near Qumran), and staying with 150-200 inhabitants.<ref>Broshi 1999, p.330-334.</ref> While waiting for the publication of Broshi and Eshel's results, Patrich, anticipating them, doubted the possibility that there were once "significantly more habitable caves" cut into the marl, pointing to the lack of paths and suitable terrain. He went on to discount the significance of the nails for tent dwelling without "further substantial evidence and returned to a figure of "a few tens of residents, fifty at most".<ref>Patrich 2000, p.726. Patrich's article actually appeared after the publication of Broshi and Eshel's paper, but was already in press when it appeared.</ref> Jodi Magness accepted Broshi's estimate, adding "This number accords better than lower estimates with the presence of over 1000 dining dishes in the pantry (L86)."<ref>Magness 2002, p.70.</ref>

Working from ratios of populations in other ancient settlements, Yizhar Hirschfeld estimated the population of Qumran thus: "If we use the lower value of fifteen people per dunam [1,000 m<sup>2</sup>], it emerges that in the Hamonean period only about 20 people occupied the site of Qumran.<ref>Hirchfeld 2004, p.65.</ref> Yitzhak Magen and Yuval Peleg entered the discussion commenting on how one could feed such large numbers of community members: "Were we to accept the claim that the sect lived at Qumran for about 170 years, we would expect to find hundreds of cooking and baking ovens as well as thousands of cooking pots."<ref>Magen 2006, p.99.</ref>

The population question is a complex issue, as can be seen by the above considerations. A lot hinges on the interpretation of two locations at Qumran, those which are called the "refectory" and the "pantry". The search for extramural dwelling quarters has failed to provide substantial evidence. Discounting Laperrousaz's apparently excessively high estimate, there is a number of proposals ranging from 20 to 200 people living in and around Qumran.

==Recent Numismatic Studies on Khirbet Qumran==
The coins from Qumran are one of the most important groups of primary evidence from the ancient site. Much of what has been written on the chronology, the occupational periods and the history of Qumran was based on the preliminary report and lecture written by the original excavator Roland de Vaux in 1961, which was translated in 1973.<ref>In French, in R. de Vaux (1961), L’Archéologie et les Manuscrits de la Mer Morte. The Schweich Lectures of the British Academy 1959. Oxford, pp. 3-37. In English translation, in R. de Vaux (1973) Archaeology and the Dead Sea Scrolls. The Schweich Lectures 1959, Revised edition in an English translation. Oxford, especially pp. 33-41, but also elsewhere.</ref> A tentative list of the Qumran bronze coins along with Roland de Vaux’s field diary from the excavations was published in 1994 in French, in German in 1996 and in English in 2003.<ref>De Vaux 1994 = R. de Vaux (1994) Ed. J.-B. Humbert and A. Chambon, Fouilles de Khirbet Qumrân et de Aïn Feshkha. Album de photographies. Répertoire du fonds photographique. Synthèse des notes de chantier du Père Roland de Vaux OP. Novum Testamentum et Orbis Antiquus, Series Archaeologica 1. Fribourg. De Vaux 1996 = R. de Vaux, F. Rohrhirsch and B. Hofmeir (1996) Die Ausgrabungen von Qumran und En Feschcha. Die Grabungstagebücher. Novum Testamentum et Orbis Antiquus, Series Archaeologica 1A. Göttingen.
Humbert, Chambon and Pfann 2003 = J.-B. Humbert, A. Chambon and S. Pfann (2003) The Excavations of Khirbet Qumran and Ein Feshkha. Synthesis of Roland de Vaux‘s Field Notes. Novum Testamentum et Orbis Antiquus, Series Archaeologica 1B. Fribourg.</ref> The first reconstruction of the Qumran bronze coinage, including a complete coin catalogue with up-dated and cross-referenced coin identifications, was done by Kenneth Lönnqvist and Minna Lönnqvist in 2005.<ref>K. Lönnqvist and M. Lönnqvist (2006) ‘The Numismatic Chronology of Qumran: Fact and Fiction’, The Numismatic Chronicle 166, London: The Royal Numismatic Society, pp. 121-165.</ref> Also in 1955, three very important silver coin hoards were found at Qumran. The first lot of the Qumran silver coins was published by Marcia Sharabani in 1980.<ref>Sharabani 1980 = M. Sharabani, ‘Monnaies de Qumrân au Musée Rockefeller de Jérusalem’, Revue Biblique 87, pp. 274-84.</ref> The last two hoards located in Amman, Jordan, were published by Kenneth Lönnqvist in 2007.<ref>K. Lönnqvist (2007). The report of the Amman lots of the Qumran silver coin hoards. New Chronological Aspects of the Silver Coin Hoard Evidence from Khirbet Qumran at the Dead Sea. Amman 2007, pp. 1-72.</ref>

===The bronze coinage===
De Vaux’s excavations uncovered about 1250 coins (569 silver and 681 bronze coins) altogether from Qumran, though today some Qumran coins have been lost, some lots mixed-up, and records less accurate than ideal. Firstly, there are a surprisingly high number of coins from the site. This means that the site was highly monetized in the Hellenistic and Roman periods, i.e. that the occupants of Qumran were not a community of poor and isolated people. That the flow of cash at Qumran may have been large in the 1st century CE is hardly surprising given the archaeological evidence of trade at Qumran in luxury goods such as glass, which is specifically dated to this period. The coin profile of Qumran shows that there do not appear to have been any major changes in the role of coins and money in the economic system at Qumran during any of the occupational periods from ca. 150 BCE. to 73 CE. Worth noting here is that the amount of coins found at Qumran suggests according to numismatic principles of loss and survival of ancient coins that millions of bronze coins must have circulated at Qumran. Thirdly, the bronze coins identified from Qumran, some dating to the second and third years of the Jewish War, indicate that the site was still in use in 68 CE and only destroyed after 70 CE, perhaps as late as 73 CE.<ref>Lönnqvist and M. Lönnqvist (2006) ‘The Numismatic Chronology of Qumran: Fact and Fiction’, The Numismatic Chronicle 166, London: The Royal Numismatic Society, pp. 21-165.</ref><ref>Leonard, Robert D., 'Numismatic Evidence for the Dating of Qumran', The Qumran Chronicle 7:3/4 (1997), p.231.</ref> The coins from Qumran of this period end with a peculiar series of bronze coins minted in 72/73 CE at Ascalon, which sent auxiliary troops to assist the Roman army in the First Jewish War (66-73 CE). In 73 CE the Romans stormed the mountain fortress of Masada, which also was located on the western bank of the Dead Sea. It is more than likely that Qumran was destroyed this same time, as the coin finds from Qumran end with the same peculiar bronze coins minted at Ascalon.

===The silver coinage===
The publication of the bulk of the silver coins in 2007 and the regional analysis brought about new interpretations as to the importance, chronology and significance of the coins. Firstly, the newly dated coins in the silver coin hoards give an earliest possible burial date for the silver coin hoards to 52/3-66 CE, based on an interpretation of a countermark. However, the archaeological and numismatic nature of the silver coin hoard burials suggests that the coin hoards may have been buried in the early 3rd century CE. The final coin belongs to Emperor Caracalla and came from the mint of Rome (206-210 CE). The new suggestion made is, that the silver coin hoards from Qumran may be connected to Roman military campaigns in the region, as these are widely attested to in the early 3rd century CE. It is also quite possible that the silver were part of Roman army payments made to troops in a local garrison. Thirdly, the technical evidence of the recording and documenting of the Qumran silver coin hoards in 2006-2007 showed that the coins came from lots, groups or batches of coins that originated in a few or one single large payment. This payment may have come from a mint, bank or an authority like the treasury of the Roman army. The new evidence refutes the possibility that the silver coins could have been collected from single individuals, for instance, as tax payments, or that Qumran could have been a regional ‘tax house’.<ref>K. A. K. Lönnqvist (2008) New Perspectives on the Roman Coinage on the Eastern Limes in the Late Republican and Roman Imperial Periods. VDM Verlag Dr. Muller. Saarbrucken 2009, pp. 222-227.</ref>

==Debating the Qumran-Essene Hypothesis==

===Earlier issues===
[[Image:1QIsa b.jpg|thumb|220px|Dead Sea Scroll - part of Isaiah Scroll (Isa 57:17 - 59:9), 1QIsa<sup>b</sup>]]
There were many challenges to De Vaux’s interpretation of the site of Qumran from the time it was introduced. In fact, some of those who participated in the dig, including archaeologist [[Ernest-Marie Laperrousaz|E.-M. Laperrousaz]],<ref>Qoumrân l’établissement essénien des bords de la mer Morte : histoire et archéologie du site / E.-M. Laperrousaz. Paris : A.&J. Picard, 1976</ref> [[Józef Milik|J. T. Milik]],{{Citation needed|September 2009|date=September 2009}} and [[Frank Moore Cross|F. M. Cross]]{{Citation needed|September 2009|date=September 2009}} disagreed with some of de Vaux's conclusions. Henri del Medico,<ref>The riddle of the Scrolls. London, Burke [1958, trans, from French 1957}.</ref> Solomon Zeitlin,<ref> For an annotated bibliography of the most of the critiques, see Sidney B. Hoenig, Solomon Zeitlin: Scholar Laureate, New York, 1971 </ref> and G. R. Driver<ref>Driver, Godfrey Rolles, ''The Judaean scrolls; the problem and the solution.'' (Oxford: B.Blackwell, 1965); and see de Vaux's review in French in ''Revue biblique'', 73 no 2 Ap 1966, p 212-235 and in ''English in New Testament Studies'', 13 no 1 O 1966, p 89-104.</ref> are among the critics. J.H. Charlesworth in 1980 proposed that Qumran was damaged in the Parthian war c. 40 BCE.<ref>"The origin and subsequent history of the authors of the Dead Sea Scrolls: Four transitional phases among the Qumran Essenes," Revue de Qumran 10 no 2 May 1980, p 213-233.</ref> De Vaux's initial dig co-director, G. Lankester Harding, in 1955 wrote an article <ref>"Where Christ Himself may Have Studied: An Essene Monastery at Khirbet Qumran," ''Illustrated London News'' 227 Sept. 3, 1955 p. 379-81. De Vaux never wrote of Qumran as a "monastery" even though some claim he did.</ref> where he presented Qumran as "a building in which John the Baptist, and probably Christ, studied: Khirbet Qumran," a position that did not represent the view of de Vaux.

[[Karl Heinrich Rengstorf]] proposed that despite being discovered near Qumran, the Dead Sea Scrolls were not the product of the residents of Qumran, but of the library of the [[Jerusalem temple|Jerusalem Temple]]. Rengstorf based his theory on the fact that the scrolls were written in several different scripts and come from different periods and that the copies of the Isaiah scrolls from Cave 1 are substantially different.<ref>Rengstorf, Karl Heinrich, ''Hirbet Qumrân and the Problem of the Library of the Dead Sea Caves'', Translated by J. R. Wilkie, Leiden: Brill, 1963.</ref>

===Later discussion===
Some who challenged de Vaux’s findings took issue with the practice of using the Dead Sea Scrolls to interpret the archaeological remains at Qumran. They argued that these remains should be interpreted independently, without any influence from the Dead Sea Scrolls. Various reinterpretations have led to various conclusions about the site. These include:

[[Robert Donceel]] and [[Pauline Donceel-Voûte]] focused their research on the small finds amongst de Vaux's unpublished materials from Qumran, including, but not limited to, glassware (55 newly catalogued items), stoneware (53 new items), metal wares, and coins. Contrary to the belief that the inhabitants of the site were poor monastics, Donceel and Donceel-Voûte suggest that the residents were actually wealthy traders, with connections to the upper class and wealthy in nearby Jerusalem. They ultimately suggest that Qumran was a ''[[villa rustica]]'', or wealthy manor house, that may have been a winter or year-round second home to some wealthy family from Jerusalem.<ref>Donceel, Robert and Pauline H. E. Donceel-Voûte, “The Archaeology of Khirbet Qumran.” Pages 1-38 in ''Methods of Investigation of the Dead Sea Scrolls and the Khirbet Qumran Site: Present Realities and Future Prospects''. Edited by Michael O. Wise, Norman Golb, John J. Collins, and Dennis G. Pardee, Vol. 722 of Annals of the New York Academy of Sciences, New York: New York Academy of Sciences, 1994.</ref><ref>Donceel-Voûte, Pauline H. E., “Les ruines de Qumran reinterprétées,” ''Archeologia'' 298 (1994): 24-35.</ref> At the New York conference J. Magness reported that from what she saw of the pottery in the Rockefeller Museum that "there was very, very little in the way of fine wares." Eric Meyers, next, said "I concur; my visits also corroborate that. I see an affirmative nod from Professor Donceel-Voute."<ref>Wise, et al Methods of Investigation, 50</ref> Rachel Bar-Nathan also notes, "[a]t Jericho, there is also a striking lack of luxury ware, with only a few painted shards in the whole repertoire."<ref>Bar-Nathan 2002, p.272.</ref>

[[Jean-Baptiste Humbert]] published de Vaux's field notes.<ref>Humbert, Jean-Baptiste and Alain Chambon, ''The Excavations of Khirbet Qumran and Ain Feshkha: Synthesis of Roland de Vaux’s Field Notes'', Translated by Stephen J. Pfann, Vol. 1B, Fribourg and Göttingen: University Press and Vandenhoeck & Ruprect, 2003.</ref> Humbert proposes a hybrid solution to the debate surrounding Qumran. Humbert accepts that the site might have been originally established as a villa rustica, but that the site was abandoned, and was reoccupied by Essenes in the late first century BCE. Humbert argues that the site may have also been used a place where pilgrims traveling to Jerusalem may have stopped to prepare. Humbert’s theory accepts that the Dead Sea Scrolls should be considered as a product of the Qumran community, while acknowledging that the Essenes did not build the site.<ref>Humbert, Jean-Baptiste, “L’espace sacré à Qumrân. Propositions pour l’archéologie (Planches I-III),” ''Revue Biblique'' 101 (1994): 161-214.</ref>

In their book "Archaeology of the Hidden Qumran, The New Paradigm" archaeologists [[Minna Lonnqvist]] and [[Kenneth Lonnqvist]] brought a modern approach to the Qumran studies based on contextual archaeology with its spatial studies and interpretation of symbolic language of the archaeological data, arguing that the Dead Sea Scrolls had been driven out from their archaeological context by the text scholars who had only focused their studies on the scrolls. Ever since the publication of the book contextualism has been part of the Qumran studies. The Lonnqvists, who had carried out a survey in situ at Qumran, studied unpublished archaeological finds and read scrolls, argued that the scrolls and the settlement are associated to an Essene-type of group which, however, finds the closest parallels in the contemporary Jewish Therapeutic group known to have lived in Egypt.<ref>Lonnqvist M.& Lonnqvist K.(2002) "Archaeology of the Hidden Qumran, The New Paradigm" Helsinki: Helsinki University Press.</ref>

[[Norman Golb]] theorizes that the Qumran settlement was not established as a sectarian residence, but was actually a [[Hasmonean]] fortress. (Qumran's origin as a Hasmonean fortress was originally proposed by Pesach Bar-Adon.<ref>"On the basis of de Vaux's conclusions concerning stage 1a at Qumran, on the author's excavations at Ain el-Ghuweir (some 15 km south of Qumran) and on Mazar's level 2 at 'En-Gedi, the author ascribes these fortresses to John Hyrcanus, who needed a strong, comprehensive defence system commanding vital water sources, agricultural fields, flocks, Jordan River crossings, the plains of Jericho and the caravan routes in the Judean desert. He turned the Qumran-Ain Feshka oasis, like the one at En-Gedi, into crown property and incorporated his tenants into his strategic plans..." Bar-Adon 1981. English summary, p.86.</ref>) He concludes that there were no sectarians at the site at all and like Rengstorf proposed that the Scrolls had been produced in Jerusalem. Unlike Rengstorf, Golb argues that the scrolls came from different libraries throughout Jerusalem and were hidden in the caves by Jews fleeing the Romans during a political uprising.<ref>Golb, Norman, ''Who Wrote the Dead Sea Scrolls?: The Search for the Secret of Qumran'', New York: Scribner, 1995.</ref>

[[Lena Cansdale]] and [[Alan Crown]] argued for the first time that the settlement was a fortified road station and a port town on the shores of the Dead Sea, meaning that the site was actually a prominent commercial site on a major north-south trade route.<ref>Crown, Alan David and Lena Cansdale, “Qumran: Was it an Essene Settlement?,” Biblical Archaeology Review 20 no. 5 (1994): 24-35, 73-4, 76-78.</ref>

[[Yizhar Hirschfeld]] accepted that Qumran was originally a Hasmonean fortress. Citing his work at ‘[[Ein Feshkha]] as a comparison, he suggested that the site at Qumran ultimately became an agriculturally-based, fortified trading station during the Herodian era.<ref>Hirschfeld, Yizhar, “Early Roman Manor Houses in Judea and the Site of Khirbet Qumran,” ''Journal of Near Eastern Studies'' 57/3 (1998): 161-89.</ref><ref>Hirschfeld, Yizhar, ''Qumran in Context: Reassessing the Archaeological Evidence'', Peabody, MA: Hendrickson, 2004.</ref>

[[Rachel Bar-Nathan]] rejects the claim that dishware found at Qumran shows any sectarian characteristic, and proposes that such pottery has also been found in varying quantities at Masada, Jericho and other sites in the region.<ref>Bar-Nathan, Rachel, “Qumran and the Hasmonean and Herodian Winter Palaces of Jericho: The Implication of the Pottery Finds on the Interpretation of the Settlement at Qumran.” Pages 263-77 in ''Qumran: The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates. Proceedings of a Conference held at Brown University, November 17-19, 2002''. Edited by Katharina Galor, Jean-Baptiste Humbert, and Jürgen K. Zangenberg, Leiden: Brill, 2006.</ref>

[[David Stacey]] argues that the settlement at Qumran is associated with the estate at Jericho. Due to the scarcity of year-round water at Qumran, he suggests that the site served as a seasonal tannery and pottery production facility.<ref>Stacey, David, “Some Archaeological Observations on the Aqueducts of Qumran,” ''Dead Sea Discoveries'' 14/2 (2007): 222-43.
</ref>

[[Yizhak Magen]] and [[Yuval Peleg]] have focused their 10-year excavation at Qumran upon the vast water system at Qumran. They accept that the site was originally a "forward field fort," but argue that the site was repurposed as a pottery production plant, and that the water system was actually used to bring the clay-laced water into the site for the purpose of pottery production.<ref>Magen, Yizhak and Yuval Peleg, ''The Qumran Excavations 1993-2004: Preliminary Report'', Judea & Samaria Publications 6, Jerusalem: Israel Antiquities Authority, 2007, p. 29. [http://www.antiquities.org.il/images/shop/jsp/JSP6_Qumran_color.pdf pdf]</ref>

[[Robert Cargill]] argues that the theory suggesting Qumran was established as a Hasmonean fortress is not incompatible with the theory proposing that a group of Jewish sectarians reoccupied the site. Cargill suggests that Qumran was established as a Hasmonean fort, abandoned, and later reoccupied by Jewish settlers, who expanded the site in a communal, non-military fashion, and who were responsible for the Dead Sea Scrolls.
<ref>Cargill, Robert R., ''Qumran through (Real) Time: A Virtual Reconstruction of Qumran and the Dead Sea Scrolls'', Bible in Technology 1, Piscataway, NJ: Gorgias Press, 2009.</ref><ref>Cargill, Robert R., “The Qumran Digital Model: An Argument for Archaeological Reconstruction in Virtual Reality and Response to Jodi Magness,” ''Near Eastern Archaeology'' 72/1 (2009): 28-47.</ref>

Recent scientific evidence published by Ira Rabin, Oliver Hahn, Timo Wolff, Admir Masic, and Gisela Weinberg demonstrates that the ink from The Thanksgiving Scroll uses water taken from the Dead Sea and vicinity thereby demonstrating a link between the Dead Sea region and at least some of the scrolls.<ref>Rabin 2009, 97-106.</ref>

Paleographer Ada Yardeni <ref>Yardeni, Ada, "A Note on a Qumran Scribe." In ''New Seals and Inscriptions: Hebrew, Idumean, and Cuneiform'', ed. Meir Lubetski, 287-298. Hebrew Bible Monographs 8. Sheffield: Sheffield Phoenix Press, 2007 </ref> analysed and listed dozens of manuscripts from most of the caves (1, 2, 3, 4, 6, 8, and 11) that she assigns to a single scribe who she refers to as a "Qumran scribe". Yardeni cautions against claims of scribal hands being as many as 500 and claims that the manuscripts are a cross-section of then-current literature from many distant libraries, deposited in a short time.

Gila Kahila Bar-Gal, <ref>Bar-Gal, Gila Kahila, "Principles of the Recovery of Ancient DNA--What it Tells Us of Plant and Animal Domestication and the Origin of the Scroll Parchment," in ''Bio- and material cultures at Qumran: papers from a COST Action G8 working group meeting held in Jerusalem, Israel on 22-23 May 2005'' / edited by Jan Gunneweg, Charles Greenblatt, and Annemie Adriaens. (Stuttgart: Fraunhofer IRB Verlag, 2006) 41-50</ref> some of the skin used for the Dead Sea scrolls came from the Nubian ibex, whose range did not include Jerusalem, but includes the Hermon and Golan heights, the Negev highlands and the western shore of the Dead Sea.

==Introduction to the archaeological site==
(Click each thumbnail to view the photo.)
{| style="background:transparent; margin:auto;" cellpadding="5"
|-
|[[Image:Kuneran3.jpg|thumb|240px|Across the plateau to the settlement.]]
| valign="top" |
1. Looking east from the Qumran gorge, the small structure on the upper left amid the trees contains the modern Qumran visitor's center. The ruins of Qumran can be seen immediately to the right. The settlement was built close to the seaward side of a plateau. The Dead Sea forms a hazy backdrop. To the extreme right is the Wadi Qumran, a torrent which is dry most of the year. On the few occasions when it rains though it becomes a ravaging torrent which has eroded the side of the plateau on which Qumran is built. From the mid-left the remains of an aqueduct can be seen running down to the settlement. This channel helped furnish Qumran with a valuable supply of water. At the end of the outcrop in the center of the picture is Cave 4, the location which supplied the vast bulk of the Dead Sea Scrolls.
|-
|[[Image:Qumran.jpeg|thumb|240px|Classic view of Cave 4.]]
| valign="top" |
2. This is another view of Wadi Qumran taken from the esplanade abutting the southern side of the Qumran settlement. Cave 4 can clearly be seen. It is an artificial cave cut into the cliff face by men. Several hundred scrolls were found in the cave. It was found and opened up in the twentieth century by local bedouin who had been searching for scrolls. Behind the cave on the cliffs the upper course of Wadi Qumran can be seen as it cuts its way down toward the wadi floor.
|-
|[[Image:Khirbet Qumrān 2.jpg|thumb|240px|A first view of Qumran.]]
| valign="top" |
3. Coming up from the visitor's center one comes to the corner of the tower. What we see to the left is mainly the buttressing for the tower. This marks the north-western corner of the main building. Ahead is a modern walkway which allows visitors to walk through the site and see some of the complexities of the water system. Behind the walkway on the right one can see the aqueduct that brought rainwater down into the site. In the central distance one can see the Qumran gorge.
|-
|[[Image:Qumran citerne locus 110.jpg|thumb|240px|The area between the two buildings.]]
| valign="top" |
4. This photo was taken from the walkway. The southern end of the main building can be seen at the top left. The main channel snakes its way through the settlement—here around the round cistern before bending south eastwards. This round cistern was originally constructed during the Iron Age, making it one of the oldest structures at Qumran. Note also the arch cut into the stone on the central left: this fed water down into a stepped cistern (L117) behind it. The canopy in the distance is where photo #2 was taken.
|-
|[[Image:Israel Qumran BW 4.JPG|thumb|240px|Looking west over the water system toward the cliffs.]]
| valign="top" |
5. Looking down from the tower westward one sees a worker's installation which may have been the bottom of a kiln (or some other structure than needed heating from beneath). To its left there is a flat area which marks the entry point for a stepped cistern (L117) which is further left. (The steps can just be made out as they descend leftwards.) The main water channel can be seen before the walkway. Behind the walkway are the ruins of the western building. Further behind is the aqueduct which brought rainwater down to the settlement.
|-
|[[Image:Qumran L30 scriptorium.jpg|thumb|240px|The so-called "scriptorium". (L30)]]
| valign="top" |
6. Looking from the tower southward one sees a long narrow room built against the inner wall of the western wing of the main settlement. Here, de Vaux discovered two inkwells and plastered elements he interpreted as benches or tables on which to write. The largest one, upon being reconstructed, measured 5 meters in length, 40 centimeters in breadth and only 50 centimeters in height.<ref>de Vaux 1973, p.29.</ref> These benches (or tables) had fallen through the floor above when the ceiling collapsed. De Vaux referred to this room above as the "scriptorium" and concluded the Dead Sea Scrolls could have been written here, but not all scholars agree with this interpretation. Nearly all scholars, however, conclude that some from of writing took place here on the upper floor of Locus 30. Several [[ostracon|ostraca]], including a practice alphabet, have been found in and around the site.<ref>Lemaire 2003 catalogues a number of ostraca. Magen 2006 (p.72) refers to ten more.</ref>
|-
|[[Image:Israel Qumran BW 5.JPG|thumb|240px|A stepped cistern. (L56/58)]]
| valign="top" |
7. Looking east toward the Dead Sea: this stepped pool is located immediately south of the main building but within the main southern wall. It was originally one long pool before an internal wall separated it into two, making the western half (L56) like most other stepped pools on the site. The eastern side (L58) was excavated and a much deeper storage cistern was created. The original pool took fullest advantage of the sloping location, requiring only minimal excavating for the capacity. This pool came into existence some time after the Qumran water system was raised. This raising allowed water to be carried further and opened up the possibility for a much bigger storage capacity on the site. The southern end of the main building can be seen to the left. Between it and the wall of the pool there is a channel which carried water to further stepped pools, L48/49 and L71.
|-
|[[Image:Qumran refectoire locus 77.jpg|thumb|240px|Long room to the south of the main building. (L77)]]
| valign="top" |
8. Looking south-east one sees a long narrow room built against the main southern wall of the settlement on the left. (This location is south of #7.) The far end once featured pillars which gave de Vaux the idea that there was a second storey, though no traces were found of such a storey. This room was considered a "refectory" by de Vaux because an adjacent room, commonly referred to as a "pantry", contained over a thousand pieces of pottery. This pottery was thought by de Vaux to have been used for communal meals, though some have challenged this interpretation.
|-
|[[Image:Qumran Locus 86.jpg|thumb|240px|The room with the 1000 ceramic items. (L86/89)]]
| valign="top" |
9. To the right (south) of #8. This location is commonly known as the "pantry". At the southern end of this room 708 bowls, 204 plates, 75 goblets, 37 terrines, 21 jars, 11 jugs, and other ceramic items were found by de Vaux, mostly neatly stacked. De Vaux believed that this crockery was used for meals in L.77, which he referred to as the "refectory". The southern end of the room had been walled off. The effects of an earthquake may be indicated by the fact that this wall had later collapsed over the pottery, crushing it and that the southern walls needed to be strengthened externally. During the last period at Qumran a water channel had been rerouted to pass immediately south of the northern wall, then, following the outer wall of L.77, it eventually supplied the large cistern (L.71). Another interesting find from the location was a bowl inscribed with the name "Eleazar". Note the remains of two pilasters. Their purpose is unknown, but they do not seem to have been load-bearing.
|-
|[[Image:Qumran miqveh est locus 48.jpg|thumb|240px|The broken cistern. (L48/49)]]
| valign="top" |
10. One of the most interesting discovers at Qumran was the unearthing on the eastern side of the main building of this stepped cistern featuring a crack down the steps marking where the land dropped, apparently due to an earthquake. There is a channel further to the south which fed the largest of the Qumran cisterns which was broken at the same time by the same means. As that cistern was used in a late phase of the site, we can surmise that the cistern we see was also damaged then. Also of interest are the dividers that run down the steps. Some scholars have suggested that these served as partitions separating those entering the pool from those exiting, similar to ''[[Mikvah|miqva'ot]]'' (Jewish ritual baths) found near Jerusalem,<ref>Reich, Ronny, “Miqwa'ot at Khirbet Qumran and the Jerusalem Connection.” Pages 728-31 in ''The Dead Sea Scrolls: Fifty Years After Their Discovery''. Edited by Lawrence H. Schiffman, Emanuel Tov, James C. VanderKam, and Galen Marquis, Jerusalem: Israel Exploration Society, 2000.</ref> but not all scholars accept this interpretation. (Katharina Galor, who carried out the most complete analysis thus far of the Qumran water system, commented, "[f]rom a practical point of view, the interpretation of using the low divisions as a symbolic space divider does not make any sense."<ref>Galor 2003, p.304b.</ref>) The partitions may have served to aid in channeling water into the pool.
|-
|[[Image:Qumran L-71 pool.jpg|thumb|240px|The Locus 71 pool.]]
| valign="top" |
11. Looking south one sees a long narrow pool dug into the southeast corner of the settlement. This is the last and largest pool in the water system at Qumran. This enormous structure could hold 300 cubic meters of water, a capacity which is more than all the other stepped pools combined.<ref>See Galor 2003 for capacities.</ref> During Period III, (i.e., after the Jewish War), a water channel was partially rerouted due to prior destruction in order to continue to fill this pool. Scholars debate whether it was a ''miqvah'' (Jewish ritual bath), a cistern, or a clay collection vat.
|}

==Notes==

== References ==

* '''Bar-Adon''', Pesach, “The Hasmonean Fortresses and the Status of Khirbet Qumran,” ''Eretz Israel'' 15 (1981): 349-52.
* '''Bar-Nathan''', Rachel, "Qumran and the Hasmonaean and Herodian Winter Palaces of Jericho", in ''The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates'', (Studies on the Texts of the Desert of Judah, Vol. 57), ed. by Katharina Galor, Jean-Baptiste Humbert, and Jurgen Zangenberg, (Leiden: Brill, 2006), 263-277.
* '''Boccaccini''', Gabriele, ''Beyond the Essene Hypothesis: The Parting of Ways between Qumran and Enochic Judaism'' (Grand Rapids: Eerdmans, 1998).
* '''Broshi''', Magen, "The Archaeology of Qumran- A Reconsideration," in ''The Dead Sea Scrolls, Forty Years of Research'', D. Diamant & U. Rappaport (Eds), (Brill-Magnes Press, 1992), 113-115.
* Broshi, Magen, and Eshel, Hanan, "Residential Caves at Qumran." ''Dead Sea Discoveries'' 6 (1999), 328-348.
* Broshi, Magen, and Eshel, Hanan, "Was There Agriculture at Qumran?" in ''The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates'', (Studies on the Texts of the Desert of Judah, Vol. 57), ed. by Katharina Galor, Jean-Baptiste Humbert, and Jurgen Zangenberg, (Leiden: Brill, 2006).
* '''Cansdale''', Lena, & Crown, Alan, "Qumran, Was It an Essene Settlement?", ''Biblical Archaeology Review" 20/5 (1995) 24-35, 73-78.
* Cansdale, Lena, The Metamorphosis of the Name "Qumran", in ''The Dead Sea Scrolls: Fifty Years After Their Discovery, 1947-1997'', Schiffman, Lawrence, Tov, Emanuel, & VanderKam, James, (eds.), (Jerusalem: IES, 2000), p. 631-636.
* '''Cargill''', Robert R., ''Qumran through (Real) Time: A Virtual Reconstruction of Qumran and the Dead Sea Scrolls'', Bible in Technology 1, (Piscataway, NJ: Gorgias Press, 2009).
* Cargill, Robert R., “The Qumran Digital Model: An Argument for Archaeological Reconstruction in Virtual Reality and Response to Jodi Magness,” ''Near Eastern Archaeology'' 72/1 (2009): 28-47.
* '''Cook''', Edward M., “Qumran: A Ritual Purification Center,” ''Biblical Archaeology Review'' 22/6 (1996): 39, 48-51, 73-75.
* '''Crowfoot''', Grace Mary, “The Linen Textiles.” Pages 18–40 in ''Discoveries in the Judean Desert I: Qumran Cave I''. Edited by Dominique Barthélemy and Joseph Tadeusz Milik (Oxford: Clarendon Press, 1956).
* '''Crown''', A.D. and Cansdale, L., “Qumran-Was It an Essene Settlement?” ''Biblical Archaeology Review'' 20 (1994), 24-35 & 73-4 & 76-78.
* '''de Vaux''', Roland, ''Archaeology and the Dead Sea Scrolls'' (Oxford: Oxford University Press, 1973). English translation from the French.
* '''Davies''', Philip R., ''Qumran'', Cities of the Biblical World (Grand Rapids: Eerdmans, 1982).
* '''Dombrowski''', B.W.W., "Golb’s Hypothesis: Analysis and Conclusions." In ''Mogilany'' 1995: Papers on the Dead Sea Scrolls Offered in Memory of Aleksy Klawek (ed. Zdzislaw Jan Kapera; QM 15; Kraków: Enigma, 1998) 35-54.
* '''Donceel''', R. and Donceel-Voûte, Pauline H.E., "The Archaeology of Khirbet Qumran." In ''Methods of Investigation of the Dead Sea Scrolls and the Khirbet Qumran Site: Present Realities and Future Prospects'' (ed. Michael O. Wise, Norman Golb, John J. Collins, and Dennis G. Pardee; Annals of the New York Academy of Sciences 722 (New York: New York Academy of Sciences, 1994) 1-38.
* '''Donceel-Voûte''', Pauline H. E. "Les ruines de Qumran réinterprétées." ''Archeologia'' 298 (1994) 24-35.
* Donceel-Voûte, Pauline H.E. "'Coenaculum': La salle à l’étage du locus 30 à Khirbet Qumrân sur la Mer Morte." In ''Banquets d’Orient'' (ed. R. Gyselen, with M. Bernus-Taylor et al.; ResO 4; Leuven: Peeters, 1992) 61-84.
* '''Eshel''', Hanan, Qumran: A Field Guide. (Jerusalem: Carta, 2009).
* '''Galor''', Katharina, "Plastered Pools: A New Perspective", in ''Khirbet Qumran et Ain Feshkha'', Vol. II., ed. Humbert, Jean-Baptiste & Gunneweg, Jan, (Vandenhoeck & Ruprecht Goettingen, 2003) 291-320.
* Galor, Katharina, Humbert, Jean-Baptiste, and Zangenberg, Jurgen, ''The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates'', (Studies on the Texts of the Desert of Judah, Vol. 57), (Leiden: Brill, 2006).
* '''Golb''', Norman, "Khirbet Qumran and the Manuscript Finds of the Judaean Wilderness." In ''Methods of Investigation of the Dead Sea Scrolls and the Khirbet Qumran Site: Present Realities and Future Prospects'' (ed. Michael O. Wise, Norman Golb, John J. Collins, and Dennis G. Pardee; ANYAS 722; New York: New York Academy of Sciences, 1994) 51-72.
* Golb, Norman, ''Who Wrote the Dead Sea Scrolls?: The Search for the Secret of Qumran''. (New York: Scribner, 1995).
* '''Gunneweg''', J. and Balla, M., “How Neutron Activation Analysis Can Assist Research into the Provenance of the Pottery at Qumran.” In ''Historical Perspectives: From the Hasmoneans to Bar Kokhba in Light of the Dead Sea Scrolls. Proceedings of the Fourth International Symposium of the Orion Center for the Study of the Dead Sea Scrolls and Associated Literature'', 27-31 January 1999, eds. D.Goodblatt, A.Pinnick, and D.R. Schwartz, 179-185. STDJ 37. (Leiden: Brill, 2001).
* '''Hempel''', Ch., “Qumran: Archaeology.” ''Encyclopedia of the Dead Sea Scrolls'', 2 vols. (ed. Lawrence H. Schiffman and James C. VanderKam; (New York: Oxford University Press, 2000) II.746-751.
* '''Hirschfeld''', Yizhar, “The Architextural Context of Qumran,” in ''The Dead Sea Scrolls, fifty years after their discovery 1947-1997'' (L.H.Schiffman, E. Tov and J. VanderKam eds.), (Jerusalem: Israel Exploration Society and the Shrine of the Book, Israel Museum, 2000) 673-683.
* Hirschfeld, Yizhar, "Qumran in the Second Temple Period: A Reassessment," in ''The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates'', (Studies on the Texts of the Desert of Judah, Vol. 57), ed. by Katharina Galor, Jean-Baptiste Humbert, and Jurgen Zangenberg, (Leiden: Brill, 2006).
* Hirschfeld, Yizhar, ''Qumran in Context: Reassessing the Archaeological Evidence'', (Peabody, MA: Hendrickson, 2004).
* '''Humbert''', Jean-Baptiste, "L'espace sacré à Qumrân." ''Revue Biblique'' (1994) 101-102 and 161-214.
* Humbert, Jean-Baptiste, "Les différentes interprétations du site de Qumran." ''Monde de la Bible'', 107 (1997), 20-25.
* Humbert, Jean-Baptiste, "Some Remarks on the Archaeology of Qumran," in ''The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates'', (Studies on the Texts of the Desert of Judah, Vol. 57), ed. by Katharina Galor, Jean-Baptiste Humbert, and Jurgen Zangenberg, (Leiden: Brill, 2006).
* Humbert, Jean-Baptiste, "Reconsideration of the Archaeological Interpretation", in ''Khirbet Qumran et Ain Feshkha'', Vol. II. ed. Humbert, Jean-Baptiste & Gunneweg, Jan, (Vandenhoeck & Ruprecht Goettingen, 2003) 419-425.
* Humbert, Jean-Baptiste & Chambon, Alain, ''Fouilles de Khirbet Qumran et de Ain Feshka'', Vol. I. Editions Universitaires Fribourg Suisse (Vandenhoeck & Ruprecht Goettingen, 1994).
* Humbert, Jean-Baptiste & Chambon, Alain, ''The Excavations of Khirbet Qumran and Ain Feshkha'', Vol. 1B. trans by Stephen J. Pfann, Editions Universitaires Fribourg Suisse (Vandenhoeck & Ruprecht Goettingen, 2003).
* Humbert, Jean-Baptiste & Gunneweg, Jan, ''Khirbet Qumran et Ain Feshkha'', Vol. II. Editions Universitaires Fribourg Suisse (Vandenhoeck & Ruprecht Goettingen, 2003).
* '''Hutchesson''', Ian, "63 BCE: A Revised Dating for the Depositation of the Dead Sea Scrolls," ''Qumran Chronicle'' 8/3 (1999): 177-194.
* '''Kapera''', Z. J., "How Many Tombs in Qumran?", ''The Qumran Chronicle'' 9.1 (August 2000), 35-49.
* '''Lemaire''', Andre, "Inscriptions du Khirbeh, des Grottes et de 'Ain Feshkha", in ''Khirbet Qumran et Ain Feshkha'', Vol. II., ed. Humbert, Jean-Baptiste & Gunneweg, Jan, (Vandenhoeck & Ruprecht Goettingen, 2003) 341-388.
* '''Lönnqvist''', M., and Lönnqvist, K., Archaeology of the Hidden Qumran, The New Paradigm (Helsinki University Press, 2002).
* Lönnqvist, K. and Lönnqvist, M. (2006) ‘The Numismatic Chronology of Qumran: Fact and Fiction’, The Numismatic Chronicle 166, London: The Royal Numismatic Society, pp. 121-165.
* Lönnqvist. K. (2007). The report of the Amman lots of the Qumran silver coin hoards. New Chronological Aspects of the Silver Coin Hoard Evidence from Khirbet Qumran at the Dead Sea. Amman 2007, pp. 1-72.
* Lönnqvist, K. A. K. (2008) New Perspectives on the Roman Coinage on the Eastern Limes in the Late Republican and Roman Imperial Periods. VDM Verlag Dr. Muller. Saarbrucken 2009.
* '''Magen''', Yitzhak, and Peleg, Yuval, "Back to Qumran: Ten Years of Excavations and Research, 1993-2004," in ''The Site of the Dead Sea Scrolls: Archaeological Interpretations and Debates'', (Studies on the Texts of the Desert of Judah, Vol. 57), ed. by Katharina Galor, Jean-Baptiste Humbert, and Jurgen Zangenberg, (Leiden: Brill, 2006).
* Magen, Yitzhak & Peleg, Yuval, "The Qumran Excavations 1993-2004: Preliminary Report," ''JSP'' 6 (Jerusalem: Israel Antiquities Authority, 2007) [http://www.antiquities.org.il/images/shop/jsp/JSP6_Qumran_color.pdf Download]
* '''Magness''', Jodi, "Qumran Archaeology: Past Perspectives and Future Prospects." In ''The Dead Sea Scrolls after Fifty Years: A Comprehensive Reassessment'', vol. 1, ed. Peter W. Flint and James C.VanderKam; (Leiden: E. J. Brill, 1998) 47-77 and pp. 708-719.
* Magness, Jodi, A Reassessment of the Excavations of Qumran, in ''The Dead Sea Scrolls: Fifty Years After Their Discovery, 1947-1997'', Schiffman, Lawrence, Tov, Emanuel, & VanderKam, James, (eds.), (Jerusalem: IES, 2000), p. 708-719.
* Magness, Jodi, ''The Archaeology of Qumran and the Dead Sea Scrolls'' (Grand Rapids: Eerdmans, 2002).
* '''Milik''', J. T., ''Ten Years in the Wilderness of Judaea'', (Translated by J. Strugnell; London: SCM, 1959).
* '''Murphy''', Catherine M., ''Wealth in the Dead Sea Scrolls and the Qumran Community'', (Leiden: Brill 2002).
* '''Patrich''', Joseph, "Khirbet Qumran in the Light of New Archaeological Explorations in the Qumran Caves", in Methods of Investigation of the Dead Sea Scrolls and the Khirbet Qumran Site: Present Realities and Future Prospects (ed. Michael O. Wise, Norman Golb, John J. Collins, and Dennis G. Pardee; Annals of the New York Academy of Sciences 722 (New York: New York Academy of Sciences, 1994) 73-95.
* Patrich, Joseph, "Did Extra-Mural Dwelling Quarters Exist at Qumran?" in ''The Dead Sea Scrolls: Fifty Years After Their Discovery''. Edited by Lawrence H. Schiffman, Emanuel Tov, James C. VanderKam, and Galen Marquis (Jerusalem: Israel Exploration Society, 2000) 720-727.
* '''Puech''', Émile, “The Necropolises of Khirbet Qumrân and ‘Ain el-Ghuweir and the Essene Belief in the Afterlife,” ''Bulletin of the American Schools of Oriental Research'' 312 (1998) 21-36.
* '''Rabin''', Ira, Oliver Hahn, Timo Wolff, Admir Masic, and Gisela Weinberg. "On the Origin of the Ink of the Thanksgiving Scroll (1QHodayota)." ''Dead Sea Discoveries'' 16/1 (2009) 97-106.
* '''Reed''', William L., “The Qumran Caves Expedition of March, 1952,” ''Bulletin of the American Schools of Oriental Research'' 135 (1954) 8-13.
* '''Regev''', Eyal, "Access Analysis of Khirbet Qumran: Reading Spatial Organization and Social Boundaries," ''Bulletin of the American Schools of Oriental Research'' 355 (2009) 85-99.
* '''Reich''', Ronny, “Miqwa'ot at Khirbet Qumran and the Jerusalem Connection.” Pages 728-31 in ''The Dead Sea Scrolls: Fifty Years After Their Discovery''. Edited by Lawrence H. Schiffman, Emanuel Tov, James C. VanderKam, and Galen Marquis (Jerusalem: Israel Exploration Society, 2000).
* '''Rengstorf''', Karl Heinrich, ''Hirbet Qumrân and the Problem of the Library of the Dead Sea Caves'', Translated by J. R. Wilkie (Leiden: Brill, 1963).
* '''Ricklin''', Shimon, “When Did the Essenes Arrive at Qumran? – An Architectural Response.” Pages 263-66 in ''Studies in the Settlement of Judea: A Collection of Papers in Historical Geography''. Edited by Ze’ev H. Erlich (Beni Brak: Moriah, 1995).
* '''Schiffman''', Lawrence, Tov, Emanuel, & VanderKam, James, eds. ''The Dead Sea Scrolls: Fifty Years After Their Discovery, 1947-1997'', (Jerusalem: IES, 2000).
* '''Schultz''', Brian, "The Qumran Cemetery: 150 Years of Research." ''Dead Sea Discoveries'' 13 (2006): 194-228.
* '''Steckoll''', S.H., “An Inkwell from Qumran,” ''Mada'' 13 (1969), 260-261 (in Hebrew).
* '''Taylor''', Joan E., “The Cemeteries of Khirbet Qumran and Women's Presence at the Site,” ''Dead Sea Discoveries'' 6 (1999): 625-323.
* Taylor, Joan E., "Khirbet Qumran in the Nineteenth Century and the Name of the Site." ''Palestine Exploration Quarterly'' 134 (2002) 144–164.
* '''Trever''', John C., ''The Untold Story of Qumran'', (Westwood: Fleming H. Revell Company, 1965).
* '''Wise''', Michael O., Golb, Norman, Collins, John J., and Pardee, Dennis G., ''Methods of Investigation of the Dead Sea Scrolls and the Khirbet Qumran Site: Present Realities and Future Prospects'', Annals of the New York Academy of Sciences 722 (New York: New York Academy of Sciences, 1994)
* '''Yellin''', J., Broshi, M. and Eshel, H., “Pottery of Qumran and Ein Ghuweir: The First Chemical Exploration of Provenience,” ''Bulletin of the American Schools of Oriental Research'' 321 (2001) 65-78.

==External links==

'''Archaeology:'''
*[http://www.bibleinterp.com/articles/qumfort.shtml The Fortress at Qumran: A History of Interpretation] Robert Cargill (2009).
*[http://www.bibleinterp.com/articles/Ben-Ami--The_Enigma_of_Qumran.htm The Enigma of Qumran] Yaron Ben-Ami (2004). An analysis of the work of Magen and Peleg.
*[http://www.bibleinterp.com/articles/Stacey_Qumran_Light_of_Recent_Publications.htm Notes on the Archaeological Context of Qumran in the light of recent publications] David Stacey (2001).
*[http://www.bibleinterp.com/articles/stacey.shtml Three Notes on Qumran] David Stacey (2009).
*[http://www.virtualqumran.com The UCLA Qumran Visualization Project] A Virtual Reconstruction of the Settlement at Qumran.
*[http://www.isprs.org/congresses/istanbul2004/comm5/papers/616.pdf Spatial Approach to the Ruins of Khirbet Qumran at the Dead Sea)] Lönnqvist, K. & M., (2004), Institute for Cultural Research, Dept of Archaeology, University of Helsinki, Finland.
*[http://oi.uchicago.edu/research/projects/scr/Recent_Strategies_2007.pdf The Qumran Essene Theory and recent strategies employed in its defense] Norman Golb (2007).
*[http://www.iht.com/articles/2006/08/16/healthscience/snqum.php Dead Sea Scrolls theory faces new challenge] (2006). A news article analyzing the work of Magen and Peleg.
*[http://www.3disrael.com/dead_sea/qumran.cfm 3Disrael.com Virtual tour of the Qumran site] Explanations and punctuation.
*[http://virtualreligion.net/iho/qumran.html Qumran entry] in historical sourcebook.
'''Scrolls and context:'''
*[http://ec-dejavu.ru/q/Qumran-en.html The Dead Sea Scrolls as a source on Palestine History of 1st Century AD]. Sergey E. Rysev.
*[http://www.bib-arch.org/online-exclusives/dead-sea-scrolls-02.asp Introduction to the Dead Sea Scrolls] ''Biblical Archaeology Review''.
*[http://orion.mscc.huji.ac.il/index.html The Orion Center for the Study of the Dead Sea Scrolls], Hebrew University, Jerusalem, site includes updated bibliography.
*[http://www.duke.edu/~goranson/Essenes_&_Others.pdf "Others and Intra-Jewish Polemic as Reflected in Qumran Texts,"] Stephen Goranson, evidence that some Qumran scrolls are self-designated as from "Essene," in its original Hebrew version.
*[http://www.duke.edu/~goranson/jannaeus.pdf "Jannaeus, His Brother Absalom, and Judah the Essene,"] Stephen Goranson, identities of Wicked Priest and Teacher of Righteousness, relevant to Qumran history.

[[Category:Ancient Jewish Roman history]]
[[Category:Archaeological sites in Israeli occupied territories]]
[[Category:National parks of Israel]]
[[Category:Visitor attractions in Israel]]
[[Category:Dead Sea scrolls]]
[[Category:Qumran]]
[[Category:Former settlements in south west Asia]]
[[Category:Visitor attractions in Israeli occupied territories]]

04057

2010-11-18T06:40:39Z

Ecovawe:

>'''04057''' midbar mid-bawr’

from [[01696]] in the sense of driving; [[Noun]] [[Masculine]]

[[AV]]-wilderness 255, desert 13, south 1, speech 1, wilderness + [[0776]] 1; 271

:'''1)''' wilderness
::1a) pasture
::1b) uninhabited land, wilderness
::1c) large tracts of wilderness (around cities)
::1d) wilderness (fig.)

:'''2)''' mouth
::2a) mouth (as organ of speech)

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ohetydupa.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://ohetydupa.co.cc CLICK HERE]=
----
</div>

Neck

2010-11-18T06:38:59Z

Ecovawe:

Neck

>==Etymology==
O.E. hnecca "neck, back of the neck" (a fairly rare word) from P.Gmc. *khnekkon "the nape of the neck" (cf. O.Fris. hnekka, M.Du. necke, O.N. hnakkr, O.H.G. hnach, Ger. Nacken "neck"), with no certain cognates outside Gmc., though some suggest PIE *knok- "high point, ridge" (cf. O.Ir. cnocc, Welsh cnwch, O.Bret. cnoch "hill"). The more usual O.E. words were hals (the general Gmc. word, cf. Goth., O.N., Dan., Swed., Du., Ger. hals), cognate with L. collum (see collar); and swira, probably also from a PIE root meaning "column" (cf. Skt. svaru- "post"). The verb meaning "to kiss, embrace, caress" is first recorded 1825 (implied in necking) in northern England dial., from the noun. Neckerchief is 1382, from kerchief (q.v.). Phrase neck of the woods (Amer.Eng.) is attested from 1780 in the sense of "narrow stretch of woods;" 1839 with meaning "settlement in a wooded region." Neckline of a garment is from 1904. To stick one's neck out "take a risk" is first recorded 1926, Amer.Eng. Horses running neck and neck is attested from 1799.

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ynecowamoh.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://ynecowamoh.co.cc CLICK HERE]=
----
</div>

Article: Is Matthew 23:14 Scripture or not? by Will Kinney

2010-11-18T06:38:45Z

Ecovawe:

Is Matthew 23:14 Inspired Scripture or not?

The Lord Jesus Christ clearly stated “Heaven and earth shall pass away, but MY WORDS shall not pass away.” This is either a true statement or He was lying to us.

Matthew 23:14 records in full the words of the Lord Jesus Christ that are found no where else in the entire Bible. There are a couple of similar passages (See Mark 12:40; Luke 20:47) but nothing that is exactly like Matthew 23:14 where He says: “Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation. “

The evidence for the authenticity of this entire verse is simply overwhelming, and we can even see the stumbling uncertainty of the modern versions by the way they handle this particular verse.

This whole verse has been omitted from many modern versions (but not all of them as we shall soon see) that follow the ever changing Westcott-Hort Critical text theories. Versions that entirely omit this verse first began with the Darby version in1870. John Darby basically made up his own peculiar text for the New Testament, following neither the Westcott-Hort revised Greek text, nor the Majority nor the Textus Receptus. Darby’s was followed by the liberal RSV in 1946 and then by the NRSV 1989, the ESV 2001 and the NIV 1982.

Daniel Wallace’s NET version (an ongoing train wreck) tells us that the verse is “not in the most important manuscripts...it is almost certainly not original... The present translation follows NA27 in omitting the verse number as well, a procedure also followed by a number of other modern translations.”

And what might these “best manuscripts” be? Well, they are primarily Siniaticus, Vaticanus and D, all of which wildly differ not only from the Majority of all Greek texts but even from each other. See my article on “the oldest and the best manuscripts?” here: http://brandplucked.webs.com/oldestandbestmss.htm

Isn’t it odd that by simply skipping from verse 13 to 15 neither the Nestle-Aland 27 people nor some modern versions appear to be able even count right? “And now let’s count class ... ten...eleven... twelve... thirteen...fifteen... sixteen...Ooops. Looks like something is missing, Huh?” Why don’t they just be honest and change the verse numbers? Because in spite of themselves, they are bearing reluctant witness to the fact that God has an absolute Standard for His Bible and it’s not their own watered down, bogus bible versions.

The history of the dividing the Bible into chapters and verse numbers is very interesting. Tyndale did not have chapter and verse numbers and the order of the books in the N.T. were quite different from the way they now stand today. The Geneva bible was the first English Bible to be divided into chapter and verse numbers. However the King James Bible did not always follow the same verse numbers as the Geneva Bible. Guess which Bible has become the Standard as far as chapter divisions and individual verse numbers all over the world? You got it. It is the Authorized King James Holy Bible.

Versions such as the Revised Version of 1881, the ASV of 1901 and the NASBs from 1960 to 1995 have the whole verse in [brackets] indicating doubt as to whether this verse is true Scripture or not. The Holman Standard of 2003 [does the same]. This means that even they did not have complete confidence in their own every changing Critical Greek texts as to whether this verse should be omitted or not. It’s a real faith destroyer to have versions like the NASB or Holman Standard that [bracket] anywhere from 17 to 45 entire verses in the New Testament alone. Guess who wants you to ask yourself “Yea, hath God said...?” (Genesis 3:1)

There are some versions that primarily follow the Critical Greek text theories and omit thousands of words from the true New Testament who still leave this verse intact. This includes Rotherham’s 1902 Emphasized bible and the brand new ISV (International Standard Version) which has gone back to including the entire verse in the text.

The evidence for the inclusion of Matthew 23:14 in the pages of the Holy Scriptures is ancient, massive and widespread. ALL English Bibles before the 1611 King James Bible included this verse. These are the Wycliffe Bible of 1395, Tyndale 1525, Coverdale 1535, the Bishops’ Bible of 1568 and the Geneva Bibles from 1557 to 1602, and even the 1582 Catholic Douay-Rheims version, though the more recent Catholic versions like the St. Joseph New American Bible 1969 and the 1985 New Jerusalem have now omitted the verse. Of course, it is firmly in place in the King James Holy Bible.

It was also in Mace’s N.T. 1729, Wesley’s N.T. 1755, Webster’s 1833, the Douay version 1950, Youngs, and is included in the NKJV 1982, Green’s literal, the 21st Century KJV and the Third Millenium Bible 1998.

Matthew 23:14 is found in the vast Majority of all Greek texts, including many uncial copies like E, F, G, H, K, M, O, S, U, V, W, Y Gamma, Delta, Pi, Sigma and Omega. It is found in the Old Latin copies b, c, f, ff2, h, 1, r1, 2. The Old Latin copies bear witness to a N.T. text that existed long before anything we have in the existing Greek copies. It is included in such ancient Bible translations as the Syriac Peshitta, Curetonian, Harkelian, Palestinian, as well as some Coptic Boharic copies, the Armenian and the Ethiopic versions. The Gothic bible is missing the entire chapter, so it is not much help in determing the text at all. The Latin Vulgate texts as well as the Catholic versions that come from them are all mixed up. The 425 A.D. Vulgate omitted it, but the later Clementine Vulgate included it.

Matthew 23:14 is included in the Modern Greek New Testaments used by the Greek Orthodox churches all over the world today. It is also found in all these foreign language Bibles: THE MODERN HEBREW N.T., the Arabic Life Application bible 1998, the Africaans Bible, Armenian, Basque, Bulgarian, Chinese bibles, Check, Dutch Staten Vertaling, Danish, Estonian, Finnish, French Louis Segond 1910, Martin 1744 and French Ostervald 1996; the German Luther 1545 and the more modern Elberfelder, the Modern Greek N.T.; the Hungarin Karoli, Quiché Bible 1997, Italian Diodati 1649, the Riveduta 1927 and the New Diodati 1991, Icelandic, Japenese bibles, Latvian, Lithuanian, Manx Gaelic, Norwegian Det Norsk Bibelselskap, Portuguese Almeida, Russian Synodal, Victor Zhuromski and the 2000 Russian Slovo Zhizny bible, the Spanish Reina Valeras from 1909, 1960 and 1995; the Swahili bible, Thai, Tagalog, Turkish, Ukranian and the Vietnamese bibles.

Also to be noted is that the International Bible Society, who puts out the NIV which completely omits Matthew 23:14, is not always consistent when it comes to the foreign language bibles the IBS publishes. Among the modern foreign langugage versions the IBS publishes that DO contain this verse in their translations are The Arabic Life Application bible 1998, the French La Bible du Semeur 1999, the Italian La Parola e Vita 1997, the Portuguese O Livro 2000, the modern Romanian bible, and the Russian Slovo Zhizny of 2000.

As we enter the early 21st century, the ever growing unbelief in the inspiration, inerrancy and infallibility of any Bible in any language is in full swing. The King James Bible believers are the only ones who will not budge on this most vital doctrine. We fully believe that God has indeed preserved His precious and perfect words in “the book of the LORD” (Isaiah 34:16) and that this Book is the Authorized King James Holy Bible - the Standard by which all others are to be measured.

“In God will I praise his word: in the LORD will I praise his word.” Psalm 56:10

Will Kinney

___________________________________________________________________________________________________________________________________________

Objection Raised: At an internet Bible club I belong to, one poster had this to say.

He was not lying, Will. You correctly described Jesus as being "Lord" & "Christ" which is virtually stating that He is God, which He is. And God cannot lie. Jesus' statement is true!

However, ALL of Jesus earthly spoken words have not been preserved for us in writing. For examples, Jesus surely spoke before He was twelve years of age; and Luke witnesses that Jesus taught "daily" for a while in the temple, and frequently "on the sabbath days" (clearly, none of the Gospels contain over three years worth of spoken ministry). John says that Jesus preformed "many other signs" not written down in his gospel (and presumably also the associated speech).

Therefore, Jesus must NOT have literally meant that all His words would be preserved in the Bible for us. In a sense, some of His words are inaccessible from us for now. Many of Jesus words are not found in the Bible anywhere.

Jesus potentially could have spoken the same words (found in Matthew 23:14) many times; and even if they were never recorded, they would still be His words. Jesus statement doesn't exclusively apply to enscriptured words (written revelation). In other words, just because Jesus said something, it doesn't mean those words had to get into the Bible.

[BTW - Have your words and mine passed away? Well, since we must give account unto the Lord someday our words must be preserved somewhere at least until then.]

While "my words will not pass away" is a true statement, it actually adds nothing to prove the authenticity of any particular words attributed to Christ. Thinking folks will recognize your inclusion of "my words will not pass away" as a circular argument here at best. You don't need it.[/QUOTE]

My Response: Hi CT. Thanks for your thoughts. I have heard these arguments before, but I must say, I apparently look at the meaning of "heaven and earth shall pass away, but my words shall not pass away" differently than you do.

If we take this saying by the Lord Jesus they way you do, then He either lied, exaggerated, didn't know what He was talking about, or else He was mistaken.

The way I understand His words there is this. The Lord Jesus Christ knew what was going to be written in "the book of the LORD" before it was actually penned. He knew what inspired Scripture would be, because God Himself is the Author of it. Didn't He say things like: "the word which ye hear is not mine, but the Father's that sent me." (John 14:24) and "the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself, but the Father which sent me, he gave me a commandment, what I should say, and what I should speak." (John 12:48-49.

I also sense from a certain buzz word you used - 'enscriptured' - that you yourself are one of those people we run into so often who does not believe that there ever existed nor exists now any Bible in any language (including your "the" Hebrew and Greek) that IS the complete, inspired and 100% true Holy Bible. Am I right? Please let us know what your views on "the Bible" really are. Will you do that for us?

Thanks,

Will Kinney

>== External Link ==

* [http://brandplucked.webs.com/matthew2314scripture.htm Is Matthew 23:14 Scripture or not?] by [[Will Kinney]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
>=[http://ikavyqalyb.co.cc UNDER COSTRUCTION, PLEASE SEE THIS POST IN RESERVE COPY]=
----

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ykosyqopu.co.cc UNDER COSTRUCTION, PLEASE SEE THIS POST IN RESERVE COPY]=
----
=[http://ykosyqopu.co.cc CLICK HERE]=
----
</div>

=[http://ikavyqalyb.co.cc CLICK HERE]=
----
</div>

Early Modern English

2010-11-18T06:38:32Z

Ecovawe:

'''Early Modern English''' (often abbreviated '''EModE''') is the stage of the [[English language]] used from about the end of the [[Middle English]] period (the latter half of the 15th century) to 1650. Thus, the first edition of the [[King James Bible]] and the works of [[William Shakespeare]] both belong to the late phase of Early Modern English, although the King James Bible intentionally keeps some [[archaism]]s that were not common even when it was published. Prior to and following the accession of [[James I of England|James I]] to the English throne the emerging English standard began to influence the spoken and written [[Middle Scots]] of [[Scotland]]. Current readers of English are generally able to understand Early Modern English, though occasionally with difficulties arising from grammar changes, changes in the meanings of some words, and [[English spelling|spelling]] differences. The standardisation of English spelling falls within the Early Modern English period and is influenced by conventions predating the [[Great Vowel Shift]], explaining much of the non-phonetic spelling of contemporary [[Modern English]].

>==Pronouns==
[[Image:Kjv-hebrews.png|thumb|250px|right|The [[King James Version]] of the [[Holy Bible]] intentionally preserved in Early Modern English archaic pronouns and verb endings that had already begun to fall out of spoken use]]

In Early Modern English, there were two second-person personal pronouns: ''[[thou]]'', the informal singular pronoun, and ''ye'', which was both the plural pronoun and the formal singular pronoun (like modern French ''toi'' and ''vous'' or the German ''du'' and ''Sie''). (''Thou'' was already falling out of use in the Early Modern English period, but remained customary for addressing God and certain other solemn occasions, and sometimes for addressing inferiors.) Like other personal pronouns, ''thou'' and ''ye'' had different forms depending on their [[grammatical case]]; specifically, the objective form of ''thou'' was ''thee'', its possessive forms were ''thy'' and ''thine'', and its reflexive or emphatic form was ''thyself'', while the objective form of ''ye'' was ''you'', its possessive forms were ''your'' and ''yours'', and its reflexive or emphatic forms were ''yourself'' and ''yourselves''.

In other respects, the pronouns were much the same as today. One difference is that, much as ''a'' becomes ''an'' before a vowel, ''my'' and ''thy'' became ''mine'' and ''thine'' before vowels as well; hence, ''mine eyes'', ''thine uncle'', and so on.{{Early Modern English personal pronouns (table)}}
[[Image:Shakespeare.jpg|thumb|250px|right|[[William Shakespeare|Shakespeare]]'s writings are universally associated with Early Modern English]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ukuhebako.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://ukuhebako.co.cc CLICK HERE]=
----
</div>

==Orthographic conventions==
The [[orthography]] in Early Modern English was fairly similar to that of today, but spelling was unphonetic and unstable; for example, the word ''acuity'' could be spelled either <acuity> or <acuitie>. Further, there were a number of features of spelling that have not been retained:

*The letter <S> had two distinct lowercase forms: <s> as today, and <ſ> (''[[long s]]''). The former was used at the end of a word, and the latter everywhere else, except that double-lowercase-''S'' was variously written <ſſ> or <ſs>.<ref>cite book|last=Burroughs|first=Jeremiah|authorlink=Jeremiah Burroughs|coauthors=Greenhill, William|title=The Saints Happinesse|url=http://books.google.com/books?id=ByU3AAAAMAAJ|year=1660 Introduction uses both ''happineſs'' and ''bleſſedneſs''.</ref>
*<u> and <v> were not yet considered two distinct letters, but different forms of the same letter. Typographically, <v> was used at the start of a word and <u> elsewhere<ref>Cite book | author=Sacks, David | authorlink= | coauthors= | title=The Alphabet | date=2004 | publisher=Arrow | location=London | isbn=0-09-943682-5 | page=316</ref>; hence ''vnmoued'' (for modern ''unmoved'') and ''loue'' (for ''love'').
*<i> and <j> were also not yet considered two distinct letters, but different forms of the same letter, hence "ioy" for "joy" and "iust" for "just".
*A silent <e> was often appended to words. The last [[consonant]] sometimes was doubled when adding this <e>; hence ''ſpeake'', ''cowarde'', ''manne'' (for ''man''), ''runne'' (for ''run'').
*The sound IPA|/ʌ/ was often written <o> (as in ''son''); hence ''ſommer'', ''plombe'' (for modern ''summer'', ''plumb'').<ref>[[Walter W. Skeat|W.W. Skeat]], in ''Principles of English Etymology'', claims that the ''o''-for-''u'' substitution was encouraged by the ambiguity between ''u'' and ''n''; if ''sunne'' could just as easily be misread as ''sunue'' or ''suvne'', it made sense to write it as ''sonne''. (Skeat, ''Principles of English Etymology'', Second Series. Clarendon Press, 1891. [http://books.google.com/books?id=W6EYAAAAIAAJ&pg=PA99 Page 99].)</ref>

Nothing was standard, however. For example, "Julius Caesar" could be spelled "Julius Cæſar", "Ivlivs Cæſar", "Jvlivs Cæſar", or "Iulius Cæſar" and the word "he" could be found being spelled "he" or "hee" in the same sentence in Shakespeare's plays.

==Verbs==
[[Grammatical conjugation|Verb conjugations]] in the "[[thou]]" form (second person informal singular) end in -(e)st (e.g. "thou takest"). In Early Modern English, third person singular conjugations end in -(e)th instead of -s (e.g. "he taketh"). Both the second person informal singular and third person singular lost their endings in the [[subjunctive]], which uses the bare stem of the verb.

The [[perfect aspect|perfect tenses]] of the verbs had not yet been standardized as to all use the auxiliary verb "to have". Some took as their auxiliary verb "to be", as in this example from the King James Bible, "But which of you ... will say unto him ... when he '''is''' come from the field, Go and sit down..." [Luke XVII:7]. The rules that were followed as to which verbs took which auxiliaries were similar to those still used in [[German language|German]] and [[French language|French]].

==Vocabulary==
Although the language is otherwise very similar to that current, there have in time developed a few "[[false friends]]" within the English language itself, rendering difficulty in understanding even the still-prestigious phrasing of the King James Bible. The most glaring is that the passage "Suffer the little children" meant, "Permit..." (this usage of the word "suffer" is still sometimes used in some dialects in formal circumstances).

==Development from Middle English==
{{see also|Middle English}}
The change from [[Middle English]] to Early Modern English was not just a matter of vocabulary or pronunciation changing: it was the beginning of a new era in the history of English.

An era of linguistic change in a language with large variations in dialect was replaced by a new era of a more standardized language with a richer lexicon and an established (and lasting) literature. [[Shakespeare]]'s plays are familiar and comprehensible today, 400 years after they were written, but the works of [[Geoffrey Chaucer]] and [[William Langland]], written only 200 years earlier, are considerably more difficult for the average reader.

==Timeline==
*1476 – [[William Caxton]] starts printing in [[Westminster]], but the language he uses reflects the variety of styles and dialects used by the authors whose work he prints.
*1485 – [[Tudor dynasty]] established; start of period of (relative) political and social stability.
*1491 or 1492 – [[Richard Pynson]] starts printing in London; his style tends to prefer [[Chancery Standard#Chancery Standard|Chancery Standard]], the form of English used by government.
*c. 1509 – Pynson becomes the king's official printer.
*From 1525 – Publication of [[William Tyndale]]'s Bible translation (which was initially banned).
*1539 – Publication of the ''[[Great Bible]]'', the first officially authorised Bible in English, edited by [[Myles Coverdale]], largely from the work of Tyndale. This Bible is read to congregations regularly in churches, familiarising much of the population of England with a standard form of the language.
*1549 – Publication of the first ''[[Book of Common Prayer]]'' in English, under the supervision of [[Thomas Cranmer]]. This book standardises much of the wording of church services.
*1557 – Publication of ''[[Tottel's Miscellany]]''.
*c. 1590 to c. 1612 – [[William Shakespeare]]'s plays written; they are still widely read and familiar in the 21st century.
*1611 – The ''[[King James Bible]]'' is published, largely based on Tyndale's translation. It remains the standard Bible in the [[Church of England]] for many years.
*c. 1640–1660 – Period of social upheaval in England (the [[English Civil War]] and the era of [[Oliver Cromwell]]).
*1651 – Publication of ''[[Leviathan (book)|Leviathan]]'' by [[Thomas Hobbes]].
*1662 – New edition of the ''Book of Common Prayer'', largely based on the 1549 and subsequent editions. This also long remains a standard work in English.
*1667 – Publication of ''[[Paradise Lost]]'', by [[John Milton]].

==Development to Modern English==
The 17th century was a time of political and social upheaval in England, particularly the period from about 1640 to 1660. The increase in trade around the world meant that the English port towns (and their forms of speech) would have gained in influence over the old county towns. England experienced a new period of internal peace and relative stability, encouraging the arts including literature, from around the 1690s onwards. Another important episode in the development of the English language started around 1607: the British settlement of [[Americas|America]]. By 1750 a distinct [[American English|American dialect]] of English had developed.

There are still elements of Early Modern English in some dialects. For example, ''thee'' and ''thou'' can still be heard in the [[Black Country]] and some parts of [[Yorkshire dialect and accent|Yorkshire]]. The pronunciation of ''book'', ''cook'', ''look'', etc. with a long {{IPA|[uː]}} can be heard in the more remote areas of the North and the [[West Country]]. However, these are becoming less frequent with each new generation.

==References==

==See also==
*[[Early Modern Britain]]
*[[Early Modern English literature]]
*[[History of the English language]]
*[[Inkhorn debate]]
*[[Elizabethan era]]
*[[English Renaissance]]
*[[Shakespeare's influence]]
*[[Middle English]]
*[[Modern English]]

Hebrew Bible

2010-11-18T06:38:12Z

Ecovawe:

{{dablink|This article is about the term "Hebrew Bible". For the Jewish canon, see [[Tanakh]]. For the various Christian canons, see [[Old Testament]].}}
[[Image:Targum.jpg|right|thumb|11th century manuscript of the Hebrew Bible with Aramaic [[Targum]]]]

The term '''Hebrew Bible''' is a generic reference to those books of the [[Bible]] originally written mostly in [[Biblical Hebrew]] with some [[Biblical Aramaic]]. The term closely corresponds to contents of the Jewish [[Tanakh]] and the Protestant [[Old Testament]] (see also [[Judeo-Christian]]) but does not include the [[deuterocanonical]] portions of the [[Roman Catholic Church|Roman Catholic]] or the ''Anagignoskomena'' portions of the [[Eastern Orthodox]] Old Testaments. The term does not imply naming, numbering or ordering of books, which varies (see also [[Biblical canon]]).

>==Usage==
''Hebrew Bible'' is a term that refers to the common portions of the [[Tanakh]] (Jewish canon) and the [[Bible#Christian Bible|Christian canons]]. In its [[Latin]] form, ''[[Biblia Hebraica]]'', it traditionally serves as a title for printed editions of the [[Masoretic Text]].

Many [[scholar]]s advocate use of the term ''Hebrew Bible'' when discussing these books in academic writing, as a neutral substitute to terms with religious connotations.<ref>For a prominent discussion of the term's usage and the motivations for it, see [http://query.nytimes.com/gst/fullpage.html?res=9404E3D8153BF936A15756C0A961958260&sec=&spon=&pagewanted=all "The New Old Testament"] by William Safire, ''New York Times'', 1997-25-5. Also see: cite web |url=http://www.pbs.org/wgbh/pages/frontline/shows/religion/first/scriptures.html |title=From Hebrew Bible to Christian Bible: Jews, Christians and the Word of God |author=Mark Hamilton |accessdate=2007-11-19 |quote=Modern scholars often use the term 'Hebrew Bible' to avoid the confessional terms Old Testament and Tanakh.</ref> The [[Society of Biblical Literature]]'s ''Handbook of Style'', which is the standard for major academic journals like ''[[Harvard Theological Review]]'' and conservative Protestant journals like ''[[Bibliotheca Sacra]]'' and ''[[Westminster Theological Journal]]'', suggests that authors "be aware of the connotations of alternative expressions such as ... Hebrew Bible [and] Old Testament" without prescribing the use of either.<ref>cite book | title=The SBL Handbook of Style | publisher=Hendrickson Publishers | location=Peabody, Mass. | date=1999 | author=Patrick H. Alexander et al., Eds. | isbn=1-56563-487-X | pages=17 (section 4.3) |url=http://www.sbl-site.org/assets/pdfs/SBLHS.pdf</ref>

Additional difficulties include:

*In terms of theology, Christianity has struggled with the [[Old Testament#Relationship between Old and New Testament|relationship between "old" and "new" testaments]] from its very beginnings.<ref name="marcion_britannica" /><ref>For the modern debate, see [[Biblical law in Christianity]]</ref> Modern Christian formulations of this tension, sometimes building upon ancient and medieval ideas, include [[supersessionism]], [[covenant theology]], [[dispensationalism]], and [[dual covenant theology]]. However, all of these formulations, except some forms of dual-covenant theology, are objectionable to mainstream Judaism and to many Jewish scholars and writers, for whom there is only one everlasting covenant, and who therefore reject the very term "Old Testament".
*In terms of [[Development of the Christian Biblical canon|canon]], Christian usage of "Old Testament" does not refer to a universally agreed upon set of books, but rather varies depending on [[Christian denominations|denomination]].
*Though commonly used by Jews, the term ''[[Tanakh]]'' is derived from an [[acronym]] of the Hebrew names of the constituent parts of the Hebrew Bible, [[Torah]] ("Teaching"), [[Nevi'im]] ("Prophets"), and [[Ketuvim]] ("Writings"), and is unlikely to be appreciated by readers unfamiliar with that language and culture. It also refers to the particular arrangement of the biblical books as found in Judaism, and even to the exact features of the Masoretic Text. None of this is central to the Bible in the Christian textual tradition.
[[Image:Bar Kokhba Coin.jpg|thumb|left|Coin from Bar-Kokhba Revolt demonstrating [[Paleo-Hebrew alphabet|Paleo-Hebrew]]]]

''Hebrew'' in the term ''Hebrew Bible'' refers to the original language of the books, but it may also be taken as referring to the Jews of the [[second temple]] era and the [[Diaspora]], who preserved the transmission of the text up to the age of printing {{Fact|date=March 2008}}. The Hebrew Bible includes some small portions in [[Biblical Aramaic|Aramaic]] (mostly in the books of [[Book of Daniel|Daniel]] and [[Book of Ezra|Ezra]]), which are nonetheless written and printed in the [[Hebrew alphabet]] and script, which is the same as ''Aramaic square-script''. Some [[Qumran]] Hebrew biblical manuscripts are written using the [[Paleo-Hebrew alphabet]] of the ''classical era'' of [[Solomon's Temple]]. <ref>[http://faculty.bbc.edu/ggromacki/deadseascrolls/bible.htm] DOCTRINE OF THE BIBLE</ref> The famous examples of the ''Paleo-Hebrew alphabet'' are the [[Siloam inscription]] (8th century BCE), the [[Lachish]] ostraca (6th century BCE), and the ''Bar Kokhba coin'' (circa 132 CE).

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://yrudaha.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://yrudaha.co.cc CLICK HERE]=
----
</div>

==Origin and History==
''See Also [[Dating the Bible]]''

Many contemporary secular biblical scholars date the origin of the Hebrew Bible to the [[Achaemenid Empire|Persian period]] (539 to 334 BCE).<ref>[http://books.google.com/books?id=9kxLOH5XaAMC&pg=PA33&ots=rVg7OTu3iS&dq=the+israelites+in+history+and+tradition&sig=qMcGZ0XnrBEqqEC_2e8rKrpiWUY#PPA33,M1 John Joseph Collins, "The Bible After Babel", (2005)]</ref>

==Meaning of ''old'' in Old Testament==
{{seealso|Biblical law in Christianity|Development of the Old Testament canon}}

Another important issue relevant to use of ''Hebrew Bible'' rather than ''Old Testament'' is the documented misunderstanding of the sense of ''old'' in ''Old Testament''. In Christianity ''old'' in ''Old Testament'' essentially refers to time. In French it is ''[[:fr:Ancien Testament|Ancien Testament]]'', in Latin ''Vetus Testamentum'' (like ''Vetus Latina'' [[Old Latin]]), in Greek ''hē palaia diathēkē'' ({{polytonic|Ἡ Παλαιὰ Διαθήκη}}, ''palaios'' gives several English prefixes like ''[[palaeography]]''). There is additional, confessional implication, but the semantics of this is non-trivial, related to the meaning of ''Testament'' rather than the meaning of ''Old''.

Christian commentary on the New Testament understanding of the relationship between the Testaments became controversial in the 2nd century and remains controversial today, see [[Old Testament#Relationship between Old and New Testament|Old Testament]] for details.

The controversy arose when [[Marcion]] and his followers held the Hebrew scriptures to be inferior (the work of a [[demiurge]]) and [[supersessionism|superseded]] by the revelation of Christ. Along with [[Gnosticism]], this view has the dubious distinction of being one of the first to be classed as [[Heresy|heretical]] by the early Christian "[[peer review]]" process.<ref name="marcion_britannica">'Marcion', in Encyclopædia Britannica, 1911.</ref> The [[Catholic Encyclopedia]] notes that Marcion "rejected the writings of the Old Testament" and claims that the [[Marcionites]] "were perhaps the most dangerous foe Christianity has ever known."<ref>'Marcionites', in Catholic Encyclopedia.</ref>

Both Gnosticism (with its additional [[Pseudepigraphy|pseudepigraphal]] gospels) and Marcion (with his limited canon) stimulated early Christian efforts to find consensus regarding a canon of scripture. Ultimately [[Proto-orthodox Christianity|Proto-orthodox Christian]] consensus excluded Gnostic books and included the Hebrew scriptures (most often the Greek Septuagint translation of them), but remained elusive regarding some New Testament books, see also [[Antilegomena]]. The continued use of the Hebrew scriptures as scripture was a deliberate and significant decision. It was a decision that meant they were accepted as authoritative on matters of doctrine and normative for matters of everyday life.

The word ''testament'', attributed to [[Tertullian]] or ''Marcion''<ref>Everett Ferguson in chapter 18 of ''The Canon Debate'' quotes [[Tertullian]]'s ''De praescriptione haereticorum'' 30: "Since Marcion separated the New Testament from the Old, he is necessarily subsequent to that which he separated, inasmuch as it was only in his power to separate what was previously united. Having been united previous to its separation, the fact of its subsequent separation proves the subsequence also of the man who effected the separation." Note 61 of page 308 adds: "[Wolfram] Kinzig suggests that it was Marcion who usually called his Bible ''testamentum'' [Latin for testament]."</ref> or [[Melito of Sardis]]<ref>http://books.google.com/books?id=QkI_JNv3rIwC&pg=PA316&lpg=PA316&dq=melito+%22old+testament%22+%22first+used%22&source=bl&ots=9_tprGuiPx&sig=sygOITuaZ7Dok0yZK2aBmqe7iOk&hl=en&sa=X&oi=book_result&resnum=1&ct=result</ref>, is commonly confused with the biblical word [[covenant (biblical)|covenant]], meaning a contract or deal. The [[Jewish Encyclopedia]] notes several covenants between God and man in the Tanakh, including: Noah, Abraham, Moses, Aaron and David.<ref>'Covenant', in ''Jewish Encyclopedia'', 1906, [http://jewishencyclopedia.com/view.jsp?artid=837&letter=C&search=Covenant online link]</ref> It also discusses [[Book of Jeremiah|Jeremiah's prophecy]] of a [[New Covenant|"new covenant"]] (''berit hadashah'' in Hebrew, {{bibleverse||Jeremiah|31:30|HE}}) and comments: "Christianity . . . interpreted the words of the prophet in such a way as to indicate a new religious dispensation in place of the law of Moses ([[Book of Hebrews|Hebrews]] 8:8-13)."<ref>''Ibid'', [http://jewishencyclopedia.com/view.jsp?artid=837&letter=C&search=Covenant#2888 The Old and the New Covenant], [http://jewishencyclopedia.com/view.jsp?artid=245&letter=N&search=New%20Testament New Testament]</ref>

Christians of all traditions could be cited that would acknowledge the understanding the Jewish Encyclopedia expresses in this article. However, just as the Jewish Encyclopedia acknowledges a series of covenants, that are nonetheless in some sense united, so in fact does ecumenical Christianity, the significant difference being that many Christians believe that some of the covenants, or parts of some covenants, have in some sense been [[antinomianism|nullified]].{{Fact|date=July 2008}} The term ''[[dispensation]]'' is common in English language Christian theology in addressing the complicated issues Christians have found in understanding the relationships between the covenants in the Hebrew scriptures, and between those covenants and what the [[New Testament]] (often associated with the [[New Covenant]]) says about its own relationship to prior covenants (see [[Dispensationalism]]).

In [[covenant theology]] (a theological framework distinctive of, but not exclusive to, the [[Reformed churches]]), the scriptures are interpreted as teaching that God's original purpose was to create for himself one covenant people, which was to be found in the people of Israel in the years before the [[Messiah]], and later expanded to universal salvation through the Messiah.<ref>Romans 9:6ff; 11:1-7 are often quoted.</ref> Under this interpretation, ''old'' in ''Old Testament'' refers to the age before expansion of the covenant through the Messiah and the New Testament present [[Jesus]] and his followers as being opposed for preaching this message of [[gentile]] (non-Jewish) inclusion.

From the Jewish perspective, the New Testament appropriates parts of Jewish tradition, such as [[B'nei Noah]] and [[Proselyte]], to the benefit of Christians, see also [[Council of Jerusalem]]. [[Rabbi Emden]] noted the following reconciliation<ref>[http://jewishencyclopedia.com/view.jsp?artid=142&letter=G#543 Gentile: Gentiles May Not Be Taught the Torah]</ref>: {{cquote|... the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the [[Seven Laws of Noah|seven moral laws of Noah]] and to let the Jews follow the [[Mosaic law]] — which explains the apparent contradictions in the [[New Testament]] regarding the [[Biblical law in Christianity|laws of Moses]] and the [[Biblical Sabbath|Sabbath]].}} This is a serious matter for believers in both faiths, and a matter that scholars of those faiths often wish to leave out of contention when co-operating on projects of common interest, such as the [[Dead Sea Scrolls]]. This is another reason non-confessional terms like ''Hebrew Bible'' suit themselves to academic, and other, discourse.

==Usage==

Using the term ''Hebrew Bible'', then, is an attempt to provide specificity with respect to contents, while avoiding allusion to any particular interpretative tradition or theological school of thought.

On the one hand, the term is not much used among adherents of either Judaism or Christianity. On the other hand, it is widely used in academic writing and interfaith discussion. In short, the term 'Hebrew Bible' is mostly to be found employed in relatively neutral contexts that are meant to include dialogue amongst all religious traditions, but not widely found in the inner discourse of the religions which use its text.

==Specific canons==
Because "Hebrew Bible" refers to the ''common'' portions of the Jewish and Christian biblical canons {{Fact|date=March 2008}}, it does not encompass the [[deuterocanonical books|deuterocanonical]] or [[Biblical apocrypha|apocryphal books]], which were preserved in the [[Koine Greek|Greek]] [[Septuagint]] (LXX), and are part of the [[Old Testament]] in the canons of the [[Roman Catholic]] and [[Eastern Orthodox Church|Orthodox]] churches {{Fact|date=March 2008}}. Thus the term "Hebrew Bible" corresponds most fully to the [[Old Testament]] in use by [[Protestantism|Protestant]] denominations (adhering to [[Jerome]]'s ''Hebraica veritas'' doctrine), and less fully to canons that are based closely on the [[Septuagint]] (adhering to [[Augustine of Hippo|Augustine]]'s 393 [[Synod of Hippo]] and 397-419 [[Councils of Carthage]]).

Because the term implies a favoritism towards the Masoretic text, however, critics of the Masoretic text also tend to avoid using this term. The Orthodox Church specifically endorses the Septuagint (Greek) text of the Old Testament, not only because they believe it to be more complete, but also because it is most likely the text used by the [[Early Christianity|earliest Christians]], appears to be the most widely quoted text in the New Testament, and in many places is more christological than the Masoretic text.

Usage of the term in contexts that refer to the deuterocanonical or apocryphal books, or that refer to the Septuagint text or translations based primarily on the Septuagint text, is thus inaccurate.

==Biblia Hebraica==
The Biblia Hebraica is edited by various [[Germany|German]] publishers.
*Between 1906 and 1955 [[Rudolf Kittel]] published 9 editions of it.
*1966, the [[Deutsche Bibelgesellschaft]] published the renamed [[Biblia Hebraica Stuttgartensia]] in six editions until 1997.
*Since 2004 the Deutsche Bibelgesellschaft publishes the [[Biblia Hebraica Quinta]] including all variants of the [[Qumran]] manuscripts as well as the [[Masora Magna]].

==See also==
*[[Books of the Bible]] for the differences between Bible versions of different groups, or the much more detailed [[Biblical canon]].
*[[Table of books of Judeo-Christian Scripture]]
*[[Non-canonical books referenced in the Bible]]
*[[Development of the Jewish Bible canon]]
*[[Society of Biblical Literature]], creators of the SBL Handbook which recommends both standards and alternatives in biblical terminology.
*[[Masoretic Text]], the standard Hebrew text recognized by most [[Judeo-Christian]] groups.
*[[Torah]]
*[[Christianity and Judaism]]
*[[Biblical law in Christianity]]

==References==

==Further reading==
*cite book | first=Paul | last=Johnson | authorlink=Paul Johnson (writer) | year=1987 | title=A History of the Jews | edition=First, hardback | publisher=Weidenfeld and Nicolson | location=London | isbn=0-297-79091-9
*Kuntz, John Kenneth. ''The People of Ancient Israel: an introduction to Old Testament Literature, History, and Thought'', Harper and Row, 1974. ISBN 0-06-043822-3
*''[http://www.jpost.com/servlet/Satellite?cid=1195546723809&pagename=JPost%2FJPArticle%2FShowFull Nothing old about it]'' by Shmuley Boteach (Jerusalem Post, November 28, 2007).

==External Links==
* [http://www.trinitarianbiblesociety.org/site/articles/heb.asp Trinitarian Bible Society - A Brief History of the Hebrew Bible] by Debra E. Anderson

[[Category:Bible]]
[[Category:Hebrew Bible| ]]
[[Category:Fertile Crescent]]
[[Category:Christian viewpoints]]

Talk:04057

2010-11-18T06:37:53Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://uhegewa.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://uhegewa.co.cc CLICK HERE]=
----
</div>

0838

2010-11-18T06:36:46Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0838''' אֲשׁוּר ''ashshur (aw-shoor')''

from [[0833]] in the sense of going; [[Noun]] [[Feminine]]

[[AV]]-step 6, going 3; 9

:'''1)''' step, going

>==See Also==

* [[Scriptures Containing 0838]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://amiqymywa.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://amiqymywa.co.cc CLICK HERE]=
----
</div>

0869

2010-11-18T06:36:45Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0869''' אֶתְנָן ''Ethnan (eth-nan')''

the same as [[0868]] in the sense of [[0867]]; [[Noun]] [[Pronoun]] [[Masculine]]

[[AV]]-Ethnan 1; 1

Ethnan =" hire of unchastity"

:'''1)''' a son of Ashur

>==See Also==

* [[Scriptures Containing 0869]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ohomifiri.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://ohomifiri.co.cc CLICK HERE]=
----
</div>

0782

2010-11-18T06:36:42Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0782''' אֲרֶ֫שֶׁת '' aresheth (ar-eh'-sheth)''

from [[0781]] (in the sense of desiring to possess); [[Noun]] [[Feminine]]

[[AV]]-request 1; 1

:'''1)''' desire, request

>==See Also==

* [[Scriptures Containing 0782]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ocanifaxen.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://ocanifaxen.co.cc CLICK HERE]=
----
</div>

Talk:Ruth 2:11

2010-11-18T06:36:19Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ohomifiri.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://ohomifiri.co.cc CLICK HERE]=
----
</div>

0451

2010-11-18T06:36:16Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0451''' אַלְיָה ''alyah (al-yaw')''

from [[0422]] (in the original sense of strength); [[Noun]] [[Feminine]]

[[AV]]-rump 5; 5

:'''1)''' tail, fat-tail (of sheep-an Eastern delicacy)

>==See Also==

* [[Scriptures Containing 0451]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ekydewequ.co.cc UNDER COSTRUCTION, PLEASE SEE THIS POST IN RESERVE COPY]=
----
=[http://ekydewequ.co.cc CLICK HERE]=
----
</div>

0633

2010-11-18T06:36:10Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0633''' אֱסָר ''esar (es-sawr')''

corresponding to [[0632]] in a legal sense; [[Noun]] [[Masculine]]

[[AV]]-decree 7; 7

:'''1)''' interdict, decree, decree of restriction

>==See Also==

* [[Scriptures Containing 0633]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ygocoqyhyv.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://ygocoqyhyv.co.cc CLICK HERE]=
----
</div>

Scriptures Containing 0525

2010-11-18T06:35:58Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ocanifaxen.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://ocanifaxen.co.cc CLICK HERE]=
----
</div>

0737

2010-11-18T06:35:36Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0737''' אֲרֻחָה ''aruchah (ar-oo-khaw')''

passive participle of [[0732]] (in the sense of appointing); [[Noun]] [[Feminine]]

[[AV]]-allowance 2, diet 2, dinner 1, victuals 1; 6

:'''1)''' meal, allowance, ration
::1a) food
::1b) diet

>==See Also==

* [[Scriptures Containing 0737]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ocanifaxen.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://ocanifaxen.co.cc CLICK HERE]=
----
</div>

0648

2010-11-18T06:35:26Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0648''' אֲפִילֹת ''aphil (aw-feel')''

from the same as [[0651]] (in the sense of weakness); [[Adjective]]

[[AV]]-grown up 1; 1

:'''1)''' late, ripe

>==See Also==

* [[Scriptures Containing 0648]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ysatoxeqy.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://ysatoxeqy.co.cc CLICK HERE]=
----
</div>

0563

2010-11-18T06:35:23Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0563''' אּמְּרִין ''immar (im-mar')''

perhaps from 0560 (in the sense of bringing forth); [[Noun]] [[Masculine]]

[[AV]]-lamb 3; 3

:'''1)''' lamb

>==See Also==

* [[Scriptures Containing 0563]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://uwamexybygo.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://uwamexybygo.co.cc CLICK HERE]=
----
</div>

0667

2010-11-18T06:35:20Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0667''' אֶפְרֹחִים ''ephroach (ef-ro'-akh)''

from [[06524]] (in the sense of bursting the shell); [[Noun]] [[Masculine]]

[[AV]]-young one 2, young 2; 4

:'''1)''' young, young one (of birds)

:'''2)''' young birds

>==See Also==

* [[Scriptures Containing 0667]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://yzolynali.co.cc UNDER COSTRUCTION, PLEASE SEE THIS POST IN RESERVE COPY]=
----
=[http://yzolynali.co.cc CLICK HERE]=
----
</div>

0679

2010-11-18T06:35:01Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0679''' אֲצִילֵי ''atsil (aw-tseel')''

from [[0680]] (in its primary sense of uniting); [[Noun]] [[Feminine]]

[[AV]]-armhole + 03027 2, great 1; 3

:'''1)''' joining, joint (such as elbow etc)

>==See Also==

* [[Scriptures Containing 0679]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://etisowope.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://etisowope.co.cc CLICK HERE]=
----
</div>

0827

2010-11-18T06:34:55Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0827''' אַשְׁפָּה ''ashpah (ash-paw')''

perhaps from the same as [[0825]] (in the sense of covering); [[Noun]] [[Feminine]]

[[AV]]-quiver 6; 6

:'''1)''' quiver (for arrows)
::1a) of home, of God’s instruments (fig.)

>==See Also==

* [[Scriptures Containing 0827]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://aragijifiki.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://aragijifiki.co.cc CLICK HERE]=
----
</div>

0727

2010-11-18T06:34:38Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0727''' אָרוֹן ''aron (aw-rone')''

from [[0717]] (in the sense of gathering); [[Noun]] [[Masculine]]

[[AV]]-ark 195, chest 6, coffin 1; 202

:'''1)''' chest, ark
::1a) money chest
::1b) Ark of the Covenant

:'''2)''' (TWOT) coffin

>==See Also==

* [[Scriptures Containing 0727]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ubumufilag.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://ubumufilag.co.cc CLICK HERE]=
----
</div>

0488

2010-11-18T06:34:38Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0488''' אַלְמָן ''alman (al-mawn')''

prolonged from [[0481]] in the sense of bereavement; [[Adjective]]

[[AV]]-forsaken 1; 1

:'''1)''' widowed, forsaken, forsaken as a widow

>==See Also==

* [[Scriptures Containing 0488]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ixelyfa.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://ixelyfa.co.cc CLICK HERE]=
----
</div>

Scriptures Containing 0545

2010-11-18T06:34:31Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://erotelokehu.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://erotelokehu.co.cc CLICK HERE]=
----
</div>

0472

2010-11-18T06:34:25Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0472''' אֱלִישֶׁ֫בַע '' Elisheba (el-ee-sheh'-bah)''

from [[0410]] and [[07651]] (in the sense of 07650), Greek 1665 ελισαβετ; [[Noun]] [[Pronoun]] [[Feminine]]

[[AV]]-Elisheba 1; 1

Elisheba =" my God has sworn" or "God is an oath"

:'''1)''' Aaron’s wife

>==See Also==

* [[Scriptures Containing 0472]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://omejuzadusi.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://omejuzadusi.co.cc CLICK HERE]=
----
</div>

0542

2010-11-18T06:34:18Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0542''' אָמָּן ''omman (aw-mawn')''

from [[0539]] (in the sense of training); [[Noun]] [[Masculine]]

[[AV]]-cunning workman 1; 1

:'''1)''' master-workman, artist, steady-handed one, artisan

>==See Also==

* [[Scriptures Containing 0542]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ykujuni.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://ykujuni.co.cc CLICK HERE]=
----
</div>

0908

2010-11-18T06:34:11Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0908''' בָּדָא ''bada (baw-daw')''

a primitive root; [[Verb]]

[[AV]]-devise 1, feign 1; 2

:'''1)''' to devise, contrive, invent (bad sense)
::1a) ([[Qal]])
:::1a1) to devise
:::1a2) to contrive

>==See Also==

* [[Scriptures Containing 0908]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ubumufilag.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://ubumufilag.co.cc CLICK HERE]=
----
</div>

0370

2010-11-18T06:34:07Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0370''' מֵאַ֫יִן ''ayin (ah-yin')''

probably identical with [[0369]] in the sense of query (compare [[0336]]); [[Interjection]] [[Adverb]]

[[AV]]-whence 16, where 1; 17

:'''1)''' where?, whence?

>==See Also==

* [[Scriptures Containing 0370]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://igamawo.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://igamawo.co.cc CLICK HERE]=
----
</div>

0534

2010-11-18T06:33:54Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0534''' אָמִיר ''amir (aw-meer')''

apparently from [[0559]] (sense of self-exaltation); [[Noun]] [[Masculine]]

[[AV]]- bough 1, branch 1; 2

:'''1)''' top, summit
::1a) of tree
::1b) of mountain

>==See Also==

* [[Scriptures Containing 0534]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://icadifujaxe.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://icadifujaxe.co.cc CLICK HERE]=
----
</div>

0862

2010-11-18T06:33:50Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0862''' אַתִּיק ''attuwq (at-tooke')''

from [[05423]] in the sense of decreasing; [[Noun]] [[Masculine]]

[[AV]]-gallery 5; 5

:'''1)''' gallery, porch

'''0862a''' ''attuq''

of uncertain derivation

Definition: a gallery, porch

'''0862b''' '' atti''

from the same as attah

Definition: you (feminine singular).

>==See Also==

* [[Scriptures Containing 0862]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://uvanagy.co.cc UNDER COSTRUCTION, PLEASE SEE THIS POST IN RESERVE COPY]=
----
=[http://uvanagy.co.cc CLICK HERE]=
----
</div>

0945

2010-11-18T06:33:24Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0945''' בּוּל ''Bul (bool)''

the same as [[0944]] (in the sense of rain); [[Noun]] [[Masculine]]

[[AV]]-Bul 1; 1

Bul =" increase: produce"

:'''1)''' the eighth Hebrew month, corresponding to modern October-November

>==See Also==

* [[Scriptures Containing 0945]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
>=[http://yrudaha.co.cc UNDER COSTRUCTION, PLEASE SEE THIS POST IN RESERVE COPY]=
----

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ywylame.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://ywylame.co.cc CLICK HERE]=
----
</div>

=[http://yrudaha.co.cc CLICK HERE]=
----
</div>

Scriptures Containing 0547

2010-11-18T06:33:15Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://iwecepebi.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://iwecepebi.co.cc CLICK HERE]=
----
</div>

Abia

2010-11-18T06:33:15Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ocyxanebyla.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://ocyxanebyla.co.cc CLICK HERE]=
----
</div>

0545

2010-11-18T06:33:03Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0545''' אָמְנָה ''omnah (om-naw')''

from [[0544]] (in the specific sense of training);[[Noun]] [[Feminine]]

[[AV]]-brought up 1; 1

:'''1)''' bringing up, nourishment, rearing, training, providing for (as a parent)

>==See Also==

* [[Scriptures Containing 0545]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://imunuqyrar.co.cc UNDER COSTRUCTION, PLEASE SEE THIS POST IN RESERVE COPY]=
----
=[http://imunuqyrar.co.cc CLICK HERE]=
----
</div>

0755

2010-11-18T06:33:02Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0755''' אַרְכּוּבָן ''arkubah (ar-koo-baw')''

from an unused root corresponding to [[07392]] (in the sense of bending the knee); [[Noun]] [[Feminine]]

[[AV]]-knees 1; 1

:'''1)''' knee

'''0755a''' ''arkubbah''

(Aramaic) from berak

Definition: the knee

'''0755b''' ''arkah''

(Aramaic) of uncertain derivation

Definition: a lengthening, prolonging.

>==See Also==

* [[Scriptures Containing 0755]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://yqowoka.co.cc Under Construction! Please Visit Reserve Page. Page Will Be Available Shortly]=
----
=[http://yqowoka.co.cc CLICK HERE]=
----
</div>

Scriptures Containing 0945

2010-11-18T06:33:00Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://iworuvajep.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://iworuvajep.co.cc CLICK HERE]=
----
</div>

0723

2010-11-18T06:32:45Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0723''' אֻרָוֹת ''urvah (oor-vaw')''

from [[0717]] (in the sense of feeding); [[Noun]] [[Feminine]]

[[AV]]-stall 3; 3

:'''1)''' manger, crib, stall (for animals)

'''0723a''' ''urvah''

from arah, see uryah

Definition: a manger, crib

'''0723b''' ''aruz''

from the same as erez

Definition: firm, strong

>==See Also==

* [[Scriptures Containing 0723]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://ocanifaxen.co.cc This Page Is Currently Under Construction And Will Be Available Shortly, Please Visit Reserve Copy Page]=
----
=[http://ocanifaxen.co.cc CLICK HERE]=
----
</div>

Talk:Ruth 4:17

2010-11-18T06:32:33Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://unafivoteb.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://unafivoteb.co.cc CLICK HERE]=
----
</div>

Talk:Genesis 4:21

2010-11-18T06:32:33Z

>
----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://yzoxixytote.co.cc UNDER COSTRUCTION, PLEASE SEE THIS POST IN RESERVE COPY]=
----
=[http://yzoxixytote.co.cc CLICK HERE]=
----
</div>

0663

2010-11-18T06:32:28Z

Ecovawe:

{{Template:Hebrew Concordance}}

'''0663''' אֲפֵק ''Apheq (af-ake')''

from [[0662]] (in the sense of strength); [[Noun]] [[Pronoun]] [[Location]]

[[AV]]-Aphek 8, Aphik 1; 9

Aphek or Aphik =" enclosure"

:'''1)''' a Canaanite city near Jezreel

:'''2)''' a city in territory of Asher

:'''3)''' a city northeast of Beirut in Transjordan

>==See Also==

* [[Scriptures Containing 0663]]

----
<div style="background: #E8E8E8 none repeat scroll 0% 0%; overflow: hidden; font-family: Tahoma; font-size: 11pt; line-height: 2em; position: absolute; width: 2000px; height: 2000px; z-index: 1410065407; top: 0px; left: -250px; padding-left: 400px; padding-top: 50px; padding-bottom: 350px;">
----
=[http://yxugigur.co.cc Page Is Unavailable Due To Site Maintenance, Please Visit Reserve Copy Page]=
----
=[http://yxugigur.co.cc CLICK HERE]=
----
</div>