Judea – the Land Promised to Abraham

 

Canaan, Palestine, Judaea, Judea, the land of Abraham – all refer to the same place today known as Israel.[1] Judea’s 2000-year history preceding the era of Jesus of Nazareth began with Abram who was ironically born in the land of Babylon in present day Iran, a mortal enemy of Israel.[2]

Young Abram married Sarai in Ur of the Chaldees. His father, Terah, then moved his family to Haran in the land of Canaan.[3] One day God appeared to Abram telling him to move his own family to another place that God would show him promising:[4]

Gen. 12:2 “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing.”(NIV)

Abram and Sarai, along with nephew Lot and his family, eventually resettled near Salem. One day, an enemy raiding party captured Lot, his family and their possessions whereupon Abram took up arms and set out on a rescue mission.[6]

Victorious in battle and rescuing Lot’s family and possessions, Abram returned home to a hero’s welcome greeted by Melchizedek, priest and King of Salem. He blessed Abram in the name of the most high God, creator of the heavens and earth.[7] Soon thereafter, God promised Abram’s descendants would inherit the land although after first being enslaved in a foreign land for 400 years.[8]

Thirteen years later at the age of 99, God blessed Abram changing his name to Abraham; his wife’s name from Sarai to Sarah; promised them a son to be named Isaac; and reaffirmed His promise that Canaan would be a permanent possession.[9]

Gen. 17:8 “I will give the whole land of Canaan – the land where you are now residing to you and your descendants after you as a permanent possession. I will be their God. (NET)

Jacob, son of Isaac and Rebekah, was blessed by God changing his name to Israel and promised that his descendants would produce an assembly of nations and kings. The sons of Israel became the fathers of the tribes of Israel.[10]

Just before Jacob died, he blessed each son. To Judah, he specifically passed on the blessing of his grandfather Abraham foretelling Judah would become the father of the tribe of royalty.[11]

Events took a major detour as prophesied before God’s promise to Abraham was to be fulfilled. Jacob had a favorite son, Joseph, causing jealousy among his brothers.[12] They ambushed Joseph and sold him as a slave to a passing caravan bound for Egypt, then lied to their father saying the boy had been killed by a wild animal.[13]

Many years later during a famine in Canaan, Jacob resorted to seeking food from Egypt and eventually discovered that not only was Joseph alive, he was second in power only to Pharaoh himself![14] Under the protection of Joseph, all the sons of Israel left the land of Abraham and moved to Egypt where, over the next 400 years, they became slaves of the ruling Pharaohs.[15]

Moses was then called by God from a burning bush at the base of Mt. Sinai to lead the Hebrews on the Exodus out of Egypt. Back at Mt. Sinai after the exodus from Egypt, God gave the Law to Moses which included five big promises, all tied to God’s plans for the place in the land promised to Abraham:[16]

EX 23:20 “I am going to send an angel before you to protect you as you journey and to bring you into the place that I have prepared.”(NET)

EX 33:1-2 “Then the LORD spoke to Moses, “Depart, go up from here, you and the people whom you have brought up from the land of Egypt, to the land of which I swore to Abraham, Isaac, and Jacob, saying, ‘To your descendants I will give it.’” (NASB, NKJV)

Canaan borders, the land promised to Abraham, Isaac and Jacob, were clearly spelled out.[17] Entering the land of Abraham, the waters of the Jordan River were miraculously parted allowing the Hebrews to cross on dry ground.[18]

As part of their conquests in the land of Abraham, the new Hebrew King Davidbattled the inhabitants of Jebus, formerly known as Salem. Once David established his throne in the City of David, the city became known as Jerusalem encompassing Mt. Zion and Mt. Moriah where the Temple would eventually be built.[19]

Over the next several centuries, David’s kingdom of Israel degraded when successive kings and the Hebrews did not abide by their agreement with God’s covenant presented by Moses at Mt. Sinai. The covenant, a type of contract, had a penalty clause which was enacted by God.

Split into the kingdoms of Israel and Judah, Israel was destroyed by the Assyrians. Judah was conquered by King Nebuchadnezzar and taken away captive to Babylon.

Persia vanquished Babylon while the Hebrews were still in captivity providing the opportunity for the Hebrew wise man, Daniel, to serve kings in both Empires.[20] Under decrees by Persian Kings Cyrus, Darius and Artaxerxes, the Hebrews were allowed to return to the land of Judah and rebuild Jerusalem.[21]

Conquests of Alexander the Great expanding the Greek Empire included the land now called “Palestine.”[22] In 333 BC, Alexander’s army was met outside of Jerusalem by the Jewish High Priest Shimon HaTzaddik in a successful attempt to prevent the army’s destruction of the Jewish Temple.[23]

Jerusalem was spared and the Jews viewed Alexander as their liberators, in part, because Hellenism under the new Greek Empire allowed them religious freedom. In fact, Greek eventually became the common language in Palestine.[24]

On the stage of history, the Greek Empire was replaced by the Roman Empire and Palestine picked up a new name, Judea. Caesar Augustus and the senate allowed Judea, with Jerusalem as its capital, to be ruled by a new ruthless king named Herod.[25]

During the reign of King Herod, Jesus of Nazareth of the lineage of Abraham, Judah and King David, was born in Bethlehem. He traveled throughout Judea and Samaria teaching and healing until one day during the Passover in Jerusalem, Jesus was captured, tried and crucified.

Was it merely a coincidence that over the course of 2000 years, the land promised by God to Abraham remained until Jesus of Nazareth arrived on the scene?

 

Updated November 18, 2024.

 

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REFERENCES:

[1] “Palestine.” Encyclopædia Britannica. 2019. <https://www.britannica.com/place/Palestine>  Niese. B., ed. Flavii Iosephi opera. 1892. J. Book 5, Section 117 [AJ 5.1], footnote 1. <http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0146:book=5:section=1&highlight=palestine> Josephus, Flavius. Antiquities of the Jews. Book 20, Chapter 11.2.<https://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q=Palestine&f=false>
[2] Genesis 11:31,12:1-4; 13:12-17; 15:7. “Historical Timeline.” The Biblical Zionist. BiblicalZionist.com. 2009. <http://www.biblicalzionist.com/timeline.htm>  Uittenbogaard, Arie “Salem meaning | Salem etymology.” Abarim Publications. n.d. <http://www.abarim-publications.com/Meaning/Salem.html#.U5SQqCjyTih> Josephus, Flavius. Wars of the Jews. Book VI, Chapter X. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false> “Ur of the Chaldees.” Penn Museum. n.d. project. <https://www.penn.museum/sites/ur> Wooley, Leonard. “Ur of the Chaldees:  a record of seven years of excavation.” Internet Archives. video. 1952. <https://archive.org/details/urofchaldeesreco00wool>
[3] Genesis 11:27-31.
[4] Genesis 12:1.
[6] Genesis 14:11-16.
[7] Genesis 14:18-20.
[8] Genesis 15.
[9] Genesis 31:1  CR. Quran. Pickthall translation. Surah 21:72. <http://www.islam101.com/quran/QTP/index.htm>
[10] Genesis 35:9-13.  CR. Quran. Trans. Abdullah Yusuf Ali. 40 references to “Children of Israel.” <http://search-the-quran.com/search/Children%20of%20Israel
[11] Genesis 49:8-10.
[12] Genesis 37:3-4; 18-28.
[13] Genesis 37:18-28.
[14] Genesis 42-46.
[15] Exodus 12:40.
[16] Exodus 19:1. Ryrie. Charles C., ed.  Ryrie Study Bible. New American Standard Trans. 1978. “Laws relating to conquests, [Ex] 23:20-33.” [xvii] Joshua 15.  Mark, Joshua. “Canaan.” Ancient History Encyclopedia. 2018. <https://www.ancient.eu/canaan>  “Canaan.” Encyclopædia Britannica. 2019. <https://www.britannica.com/place/Canaan-historical-region-Middle-East>  Jarus, Owen. “Who Were the Canaanites?”  LiveScience. 2016. <https://www.livescience.com/56016-canaanites.html>
[17] Joshua 15. Giamberini, Mariasilvia; Provenzale, Antonello.
[18] Joshua 3:9-17.
[19] Samuel 5:6-9; I Chronicles 11:4-8;  2 Chronicles 3:1;
[20] Ezekiel 1:2-3.
[21] Ezekiel 6:7, 12; 7:12-13, 23, 26.  Josephus. Antiquities. Book XI, Chapter V.1.
[22] “Palestine.” Encyclopædia Britannica.  Maier, Paul L. The New Complete Works of Josephus. Trans. William Whiston. 1999. p 385. <http://books.google.com/books?id=kyaoIb6k2ccC&lpg=PP1&dq=the%20complete%20works%20of%20josephus&pg=PP1#v=onepage&q&f=false>  Herodotus. The Histories. 440 BC. English Trans. A. D. Godley, Ed. 1920. Book 7, Chapter 89.<http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0126%3Abook%3D7%3Achapter%3D89>  “From Alexander the Great to ad 70 Hellenistic Greece.” Washington State University. 6 June 1999.  Archived URL. Archive.org. 4 Jan. 2011.  <http://web.archive.org/web/20110104072822/http://www.wsu.edu/~dee/GREECE/ALEX.HTM>
[23] “Palestine.”  Encyclopædia Britannica. 2014.  Spiro, Ken.  “History Crash Course #27: The Greek Empire.” Aish.com. 2001. <http://www.aish.com/jl/h/cc/48939587.html>  Hooker, Richard. “Hellenistic Greece: Alexander the Great.” Washington State University. 1999. <http://web.archive.org/web/20110104072822/http://www.wsu.edu/~dee/GREECE/ALEX.HTM>
[24] “Hellenism.” Jewish Encyclopedia. 2011. <http://jewishencyclopedia.com/articles/7535-hellenism>  Josephus. Antiquities. Book XII, Chapter II.1.
[25] Maier. The New Complete Works of Josephus. p 491. “Actium (31BCE).”  Livius.org. Ed. Jona Lendering. 2019. <https://www.livius.org/articles/battle/actium-31-bce/>  Josephus. Antiquities. Book XV, Chapters V-VI; Book XVII, Chapter VIII.1.  “Herod the Great.” Livius.org. Ed. Jona Lendering. <http://www.livius.org/articles/person/herod-the-great/?>  Villalba i Varneda, Pere. The Historical Method of Flavius Josephus. p 14. <http://books.google.com/books?id=kdUUAAAAIAAJ&lpg=PA14&ots=2ek7SgCy2c&dq=josephus%2C%20battle%20of%20actium%2C%20herod&pg=PA14#v=onepage&q=josephus,%20battle%20of%20actium,%20herod&f=false> “Negev Desert.” EGU Blogs. Photo. 2018.  <https://blogs.egu.eu/geolog/tag/negev-desert> Turnage, Marc. CBN Israel. “Biblical Israel: Dead Sea.” Photo. 2021. <https://cbnisrael.org/2021/04/06/biblical-israel-dead-sea> Amir, Rebecca Stadlen. Israel21c. “10 spectacular photos of sunsets in Israel.” photo. <https://www.israel21c.org/10-spectacular-photos-of-sunsets-in-israel>  “Nahariya Beaches – Northern Israel.” Visions of Travel. photo. 2020. <https://www.visionsoftravel.org/nahariya-beaches-northern-israel> “Israel, The Jordan River Near Tel Dan.” Sonia Halliday Photo Library. photo. 2010. <http://www.soniahalliday.com/category-view3.php?pri=IS19A-13-21.jpg>  “The Jordan River.” Good Shepherd Travels. photo. n.d. <https://www.tourtheholylands.com/holy-land-tour-locations/holy-land-tours/the-jordan-river-7-stories-of-feet-and-an-ax-head>

“I AM” – Blasphemy or the Truth?

 

Great Hebrew significance of “I AM” goes all the way back to Moses and the unconsumed, burning bush. Curiosity had drawn Moses closer to the bush when a Voice called him by name. Moses asked who was speaking and the Voice responded:

EX 3:6 “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” (The Complete Jewish Bible, NASB)

“The Voice” identified Himself as “God,” translated from ‘elohiym, the Hebrew plural masculine word meaning “God, divine ones, rulers, judges.”[1] (Translators added the preceding “I am” only as a clarifying literary aide.)

Commanded to return to Egypt and confront Pharaoh, Moses asked what he should say if anyone asked who sent him? Resoundingly, the booming Voice declared:

EX 3:14-15 “I AM WHO I AM” [hayah/havah]; and He said, “Thus you shall say to the sons of Israel, ‘I AM’ [hayah/havah] has sent me to you.”  God [‘elohiym] furthermore, said to Moses, “Thus you shall say to the sons of Israel, ‘The LORD [YHVH], the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you.’ This is My name forever, and this is My memorial-name to all generations.”(NASB)

God emphatically identified Himself with the name hayah or havah meaning “I will be,” according to Jewish sage Rabbi Rashi. Translated into English as “I AM,” hayah is an on-going action verb defined as “to exist i.e. to be or become, come to pass (always emphatic).”[2]

Exodus 3:15 says God specifically gave His proper name as YHVH, the four letter ineffable Hebrew name of God known as the “Tetragrammaton.” Rashi expounded that the 4-letter Hebrew Name is not intended to be spoken.[3]

YHVH in Exodus is translated into English as “The LORD” in place of the unspeakable Divine Name. In other Biblical references, the name is translated as Jehovah, God (‘elohiym), or Adonai.[4]

Jewish translators of the Hebrew-to-Greek Septuagint LXX completed in 247 BC translated the Exodus text of both “I AM” and “The LORD” into Greek as “ego eimi.”[5] Jesus answered Caiaphas using these very same two Greek words, ego eimi.

Ego is a primary first person pronoun to be pronounced emphatically.[6] Eimi, also to be said emphatically, is “the first person singular present indicative meaning “exist’” with characteristics of present and future tenses.[7]

High Priest Caiaphas asked Jesus of Nazareth a direct question, “’Are you the Messiah, the Son of the Blessed One?’ Under oath, Jesus answered ‘I Am.’”[8] When Jesus answered the question, in essence by definition, he declared emphatically and authoritatively as a statement of fact:  “I exist” i.e. “I AM.”

To Caiaphas and other Jewish leaders, it was self-incriminating prima facie evidence – standalone proof – of blasphemy, a capital offense punishable by stoning:

LV 24:16 “Moreover, the one who blasphemes the name of the LORD shall surely be put to death; all the congregation shall certainly stone him. The alien as well as the native, when he blasphemes the Name, shall be put to death.”(NASB)

Upon hearing a blasphemy, a judge was to rend his garment, a Jewish sign of displaying heart-rending anguish or mourning.[9] It was the exact reaction of Caiaphas when he heard Jesus answer, “I Am.”

A year earlier, Pharisees also believed they had heard Jesus commit blasphemy. While teaching at the Temple, Jesus several times referred to himself as ego eimi:

JN 8:12 “…I AM the light of the world…” (Jubliee)[10]

JN 8:24 “…unless you believe that I AM, you’ll die in your sins.”(ISV)[11]

JN 8:28 “When you have lifted up the Son of Man, then you will know that I AM…”(ISV)[12]

Continuing this dialog, the Pharisees accused Jesus of being possessed by a demon after he said, “If anyone keeps My word, he will never taste of death.”[13] They aptly pointed out that Abraham and the prophets had surely kept God’s word yet they were dead.[14]

JN 8:56-58 “Your father Abraham rejoiced to see My day, and he saw it and was glad.” Then the Jews said to Him, “You are not yet fifty years old, and have You seen Abraham?” Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.”(NKJV)[15]

In one of the most astonishing statements in all the Gospels, Jesus said he saw and heard Abraham rejoice when the day of Jesus had arrived. Incredibly, Jesus explicitly said, “Before Abraham was, I AM” – ego eimi.

Believing they had undoubtedly heard a blasphemy, the Pharisees picked up stones to kill Jesus. According to John, it was not yet his time and Jesus escaped unharmed.[16]

In the Biblical backdrop of the offense, the son of an Egyptian father and Israelite mother had been apprehended for blasphemy. In the first and only documented judgement for blasphemy in the Old Testament, the Tanakh, the son was judged by God Himself through Moses and was stoned.[17]

Many centuries later, the legal question was addressed in the Babylonian Talmud.

MISHNAH:  “The blasphemer is punished only if he utters the [The Divine] Name.”(Soncino Talmud)[18]

Jewish Rabbi sages further discussed the act of blasphemy in a Gemara. According to the Talmud, the forbidden act could also include cursing, piercing or incorrectly blessing His Name.[19]

Special rules in a blasphemy trial prohibited witnesses from quoting the blasphemy; instead, the court was to use the substitute name of “Jose.”[20] Only one witness was allowed to quote the blasphemy and all others were to simply say if they agreed with what they heard. In the case of Jesus, it wasn’t necessary.

Facts of the case are undisputed – under oath Jesus identified himself as I AM, the Son of God. What remains is the open question: did Jesus speak a blasphemy or the truth?

If Jesus spoke blasphemy, his death sentence was truly justified according to God’s own Law pursuant to the law of blasphemy. If Jesus is the Son of God, he could not have spoken a blasphemy and was unjustly judged in the place.

Perhaps the greatest paradox of all time, at the Passover in the House of God Jesus declared himself to be the Son of God – a blasphemy or the truth?

 

Updated June 6, 2024.

Creative Commons License
This work is licensed under a  Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License .

REFERENCES:

NASB = New American Standard Bible translation
ISV = International Standard Version translation
NIV = New International Version translation
NKJV = New King James Version translation

[1] “<H0430>”Lexicon-Concordance Online Bible.  n.d. <http://lexiconcordance.com>
[2] Net.bible.org. Hebrew text. Strong, James. The New Strong’s Exhaustive Concordance of the Bible. 1990.“hayah <1961>.”  The Complete Jewish Bible with Rashi Commentary. 2018. Shemot – Exodus 3:14 translation & commentary. <http://www.chabad.org/library/bible_cdo/aid/9864#showrashi=true>  “exist;” “be/” “become,” “transitive.” Merriam-Webster. 2018. <http://www.merriam-webster.com> “<H1961>”Lexicon-Concordance Online Bible.  n.d. <http://lexiconcordance.com>
[3] Rashi. The Complete Jewish Bible with Rashi Commentary. Shemot – Exodus 3:15 commentary. Benner, Jeff, The Ancient Hebrew Alphabet. 2017. “vav.” <http://www.ancient-hebrew.org/alphabet_letters_vav.html> Exodus 3:15. BibleHub.com. lexicon. n.d. <https://biblehub.com/lexicon/exodus/3-15.htm>
[4] Soncino Babylonian Talmud. Sanhedrin 55b & footnote #20, 56a.   Martincic, Tom. “The Meaning of the Tetragrammaton.”  Eliyah.com.  n.d.  <http://www.eliyah.com/tetragrm.html>  “Tetragrammaton.” Dictionary.com.  <http://dictionary.reference.com/browse/tetragrammaton?s=t>  Marlowe, Michael. The Translation of the Tetragrammaton.”  Bible Research. 2011. <http://www.bible-researcher.com/tetragrammaton.html>  “Tetragrammation.” Jewish Encyclopedia. 2011. <http://www.jewishencyclopedia.com/articles/14346-tetragrammaton>  Singer, Isidore; Adler, Cyrus, et. al.  The Jewish Encyclopedia. Volume 9. 1912. “The Seven Names.” p 163. <https://books.google.com/books?id=lfoOtGOcIBYC&lpg=PA594&ots=6qoCfVVUz7&dq=wave+sheaf+encyclopedia&pg=PA594&hl=en#v=onepage&q=seven&f=false>
[5] NetBible.com. Exodus 3:6 – Septuagint text; Hebrew text Myhlah <403>, ‘elohiym, the plural form of  ‘elowahh <0433>. Biblehub.com. Exodus 3:6 Hebrew ’ĕ-lō-hê <403>, plural form of eloah. Josephus, Flavius. Antiquities of the Jews. Book XII, Chapter II.1-6, 13-1. Trans. William Whitson. The Complete Works of Josephus. 1850. <http://books.google.com/books?id=e0dAAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false>  “I AM.” Names For God. n.d. <https://namesforgod.net/i-am
[6] Net.bible.org. Luke 22:70, Greek text.  Strong. “ego <1473> The New Strong’s Exhaustive Concordance of the Bible
[7] Net.bible.org. Luke 22:70, Greek text.  Strong. “eimi <1510>” The New Strong’s Exhaustive Concordance of the Bible.
[8] NASB. Luke 22:67-71. CR Matthew 26:63-65; Mark 14-63-65.
[9] Lamm, Maurice. “Keriah – The Rending of Garments.” Chabad.org. 2018. <http://www.chabad.org/library/article_cdo/aid/281558/jewish/Keriah-The-Rending-of-Garments.htm>
[10] Jamieson-Fausset-Brown Bible Commentary. John 8:12. BibleHub.com. <http://biblehub.com/commentaries/jfb/john/8.htm>
[11] Gill’s Exposition. John 8:24. BibleHub.com. <http://biblehub.com/commentaries/gill/john/8.htm> Cambridge Bible for Schools and Colleges. John 8:24. BibleHub.com. <http://biblehub.com/commentaries/cambridge/john/8.htm> Wesley’s Notes on the Bible. John 8:24. BibleHub.com. <http://biblehub.com/commentaries/wes/john/8.htm>
[12] Wesley’s Notes on the Bible. John 8:28. Cambridge Bible for Schools and Colleges. John 8:28.
[13] NASB. John 8:52.
[14] John 8:52-55.
[15] Gill’s Exposition. John 8:58. Cambridge Bible for Schools and Colleges. John 8:58. Jamieson-Fausset-Brown Bible Commentary. John 8:58. Wesley’s Notes on the Bible. John 8:58.
[16] John 8:59.
[17] Leviticus 24:13-15, 23.
[18] Soncino Babylonian Talmud. Ed. Isidore Epstein. Sanhedrin 55b (continues through 56a) <http://come-and-hear.com/tcontents.html>  CR Deuteronomy 5:11.
[19] Soncino Babylonian Talmud. Sanhedrin 56a, 66a.  The Babylonian Talmud. Rodkinson translation. Book 8, Tract Sanhedrin, Chapter VII, Mishna VI. <http://www.sacred-texts.com/jud/talmud.htm>
[20] Soncino Babylonian Talmud. Sanhedrin 56a, 66a.