✪ Arabia
✪ ". . .historians have almost universally agreed that Ethiopia could not have been connected with the Queen of Sheba because of geographical and demographical difficulties. The land over which the Queen of Sheba ruled was probably Yemen, and in the time of Solomon (about 960 B.C.), Ethiopian settlements were too small to support an empire." Ref-0142, p. 132. "No less an authority on Jesophus than William Whiston, the 19th century translator of The Works of Flavius Josephus, observed: “That this queen of Sheba was a queen of Sabea in South Arabia, and not of Egypt and Ethiopia, as Josephus here asserts, is, I suppose, now generally agreed; and since Sabea is well known to be a country near the sea, in the south of Arabia Felix, which lay south from Judea also; and since our Savior calls this queen ‘the queen of the south,’ and says, ‘she came from the utmost parts of the earth’ (Mat. 12:42; Luke 11:31); which descriptions agree better to this Arabia than to Egypt and Ethiopia, there is little occasion for doubting in this matter.”" Patrick Clarke, "Why Pharaoh Hatshepsut is not to be equated to the Queen of Sheba", Ref-0784, 24(2) 2010, 62:68, p. 65. "Biblical and geographical arguments support the idea that The Queen of Sheba of 1 Kings 10:1, referred to as ‘The Queen of the South’ in Matthew 12:42, was the Queen of Egypt, not Arabia. The reigns of The Queen of Sheba and Queen Hatshepsut were also contemporaneous. This fact and others vindicate Immanuel Velikovsky’s chronology, which was basically correct, although in error in some areas." David Austin, ‘The Queen of of the South’ is ‘the Queen of Egypt’, Ref-0784, 26(3) 2012, 79-84, p. 79. "A study of ancient literature, cartography, and the bible Old Testament narrative shows that the peoples of the Ancient Near East (ANE) viewed their world very differently from our 21st-century eyes. The AEthiopia (Ethiopia) described by many Greek and Roman writers, and relied upon by a number of chronological revisionists, bears no resemblance to the modern Sate of Ethiopia, its location, or extent. The idea that the biblical Queen of Sheb ruled ancient Egypt and a land equating to modern Ethiopia is based on a faulty understanding of the Greco-Roman Aethiopia . . . The core of the [Queen of Sheba is the Queen of Egypt (QSQE)] case is this: if Jesus’ ‘Queen of the South’ can be linked to Daniel’s ‘King of the North’ (Syria), and ‘King of the South’ (Egypt), the Queen of the South must be Egyptian also. It all sounds very straightforward, but as we shall see, linking this idea to the notion of this queen being monarch of Egypt and of a land or region called AEthiopia by Greek and Roman historians is not as simple as followers of Velikovsky’s revision would have us believe." Patrick Clarke, The Queen of Sheba and the Ethiopian problem, Ref-0784 27(2) 2013, 55-61, p. 55.
✪ "Darby’s “sympathies” were warmly expressed to a boy he visited in a remote district of ireland. After “upwards of an hour’s toilsome walking . . . over steep hills . . . [and] . . . heavy marshes,” Darby arrived at a peasant’s cottage and found the young lad with his mother, lying on a bed of stray “in a state of extreme suffering and exhaustion.” The boy stared at Darby “like a frightened animal.” Darby was immediately “struck with dismay and almost despair,” not knowing how to reach this lost soul who was close to death, illiterate, and “altogether ignorant of the way of salvation.” Darby records how he “raised up” his heart in prayer, asking the Lord to direct him “in this most difficult and trying position” and to open to him “by His Spirit of wisdom a way to set forth the glad tidings of salvation so as to be understood by this poor benighted wanderer.” As Darby enquired about his condition, the boy told him how he had fallen ill after searching the mountains in inclement weather for one of his father’s sheep, the boy, whose lungs had been pierced by “the cold mountain blast,” lifted it on his shoulders and carried it home, much to the delight of the father. As the boy declared, “I did my best to save the sheep.” The Lord had provided “this happy opening” for Darby, who proceeded to use the story to tell him the parable of the lost sheep (Luke 15:1-7). ‘The Lord mercifully opened not only his understanding, but his heart also, to receive the things spoken. He himself was the lost sheep, Jesus Christ the Good Shepherd, who was sent by the Father to seek for him. . . . My poor sick lad seemed to drink it all in. He received it all; he understood it all. I never saw a clearer proof of the power of the divine Spirit to apply the word of God. . . . He accepted Christ as his Saviour [and] earnestly prayed to be carried home like the lost sheep in the heavenly Shepherd’s arms. He died humbly, peacefully, almost exulting, with the name of Jesus, my Saviour and my Shepherd, the last upon his lips.’ " Paul R. Wilkinson, "John Nelson Darby and His Views on Israel", Ref-0200 Vol. 166 No. 661, January-March 2009, 84:99, pp. 87-88.
✪ See shekinah - departs temple. "Since these verses [Eze. 43:1-7] on the return and restoration of God's glory to the new Temple are one of the strongest evidences for the eschatological interpretation of chapters 40-48, it is important to give closer attention to this event. Nowhere in Scripture nor in extrabiblical Jewish literature is it stated that the divine presence filled the Second Temple as it did the Tabernacle (Exodus 40:34-35) and the First Temple (1 Kings 8:10-11; 2 Chronicles 5:13-14; 7:13). Rather, Jewish sources made a point of its absence (see Tosefta Yom Tov) and relegated such a hope to the eschatological period known as ‘the period of the restoration of all things’ (Acts 3:21)." Ref-0146, p. 526. Ezekiel infers that the Shekinah will permanently dwell in the millennial temple (Eze. 48:35). In Hag. 2:7-9 the glory of 2nd temple is said to exceed that of Solomon's. This is undoubtedly a reference to the entry of Jesus as God incarnate, the only time the glory of God dwelt in the second temple -- although in a form not recognized by most of the Jews. Questionable: Zec. 8:3 (?);
✪ See shekinah - history. The temple, the ‘house’ of Israel, is left ‘desolate’ when the glory of God departs. There is an intentional parallel between the departure of the Shekinah from the first temple to the Mt. of Olives in Ezekiel's day leading to the destruction of the temple by Babylon (Eze. 10:18; 11:22-23) and Jesus' departure from the second temple to the Mt. of Olives (Mat. 23:38; 24:1-3) leading to its destruction by Rome. "But the nation had rejected Him; and as He leaves this temple, it is no longer named ‘my house’ (Mat. 21:13) but ‘your house’ (Mat. 23:38). And by reason of His rejection and withdrawal, Israel's house is left ‘desolate.’" Ref-0183, p. 361. "The mountain which is so clearly defined and located in this prophecy [Zec. 14:4] is already associated with many events and crises in Israel's history. . . it was from this mountain, which is before Jerusalem on the east, that the prophet Ezekiel saw the glory of Jehovah finally taking its departure. It was from this mountain also that He, who was not only the symbol, but the living personal revelation of the glory of Jehovah, finally took his departure from the land, after He had been rejected by the nation. He led His handful of disciples out as far as Bethany (on the Mount of Olives), and He lifted up His hands and blessed them. ‘And it came to pass while He blessed them, He was parted from them, and carried up to heaven’ [Luke 24:50-51]; since then a still darker era in the long Ichabod period of Israel's history commenced. . . . And what is this but a prophecy in symbolic language of the same event which the heavenly messengers announced to the men of Galilee [Acts 1:9-11]. We love to think that this same mountain on which He once shed tears of sorrow over Jerusalem, the slope of which witnessed His agony and bloody sweat, shall be the first also to witness His manifestation in glory; and that His blessed feet, which in the days of His flesh walked wearily over this mountain on the way to Bethany shall, ‘in that day,’ be planted here in triumph and majesty." Ref-0206, p. 496. Questionable: 2S. 15:30 (?);
✪ These verses give a rough sketch of the relationship between God’s manifest presence (glory cloud, shekinah) and man, often mediated by a temple.
✪ "God's glory had directed [the Israelites] in the wilderness. The rabbis called this shakan in Hebrew, meaning “to dwell.” From here comes the word Shekinah, referring to the visible Divine Presence." Ref-0057, April/May 2000, 17. "the Shechinah Glory is the visible manifestation of the presence of God. It is the majestic presence or manifestation of God in which He descends to dwell among men. Whenever the invisible God becomes visible, and whenever the omnipresence of God is localized, this is the Shechinah Glory. The usual title found in Scriptures for the Shechinah Glory is the glory of Jehovah, or the glory of the Lord. The Hebrew form is Kvod Adonai, which means “the glory of Jehovah” and describes what the Shechinah Glory is. The Greek title, Doxa Kurion, is translated as “the glory of the Lord.” Doxa means “brightness,” “brilliance,” or “splendor,” and it depicts how the Shechinah Glory appears. Other titles give it the sense of “dwelling,” which portrays what the Shechinah Glory does. The Hebrew word Shechinah, from the root shachan, means “to dwell.” The Greek word skeinei, which is similar in sound as the Hebrew Shechinah (Greek has no “sh” sound), means “to tabernacle.”. . . In the Old Testament, most of these visible manifestations took the form of light, fire, or cloud, or a combination of these. A new form appears in the New Testament: the Incarnate Word." Ref-0219, p. 599. "The Hebrew word for “tabernacle” is Hamishkhan, having the same root as Shechinah. Thus, the word “tabernacle” can also be translated as “the dwelling place of the Shechinah.”" Ref-0219, p. 610. "Σκηνή was the word used by the translators of the Septuagint for the Hebrew מִשְׁכָּן, “tabernacle” (Ex. 25:9). During Israel's pilgrimage from Egypt to Canaan the tabernacle was the place of worship for the people. The tabernacle or tent in the wilderness was the “tent of Jehovah,” Himself a pilgrim among His pilgrim people. In sound and meaning σκηνόω recalls the Hebrew verb שָׁכַּן meaning “to dwell,” which is sometimes used of God's dwelling with Israel (Ex. 25:8; 29:46). In postbiblical Hebrew the Jews used the term שְׁכִינָה (“Shekinah,” literally, “presence”) of the bright cloud of the presence of God that settled on the tabernacle. The Shekinah glory was nothing less than the visible manifestation of God." David J. Macleod, "The Incarnation of the Word: John 1:14", Ref-0200, vol. 161 no. 641, January-March 2004 (pp. 72-88), p. 77. Questionable: Gen. 3:8 (?);
✪ The opening phrase is taken from Deuteronomy 6:4 combined with Psalm 72:19 with some additions: שְׁמַע יִשׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד (Deu. 6:4) בָרוּךְ שֵׁם כָּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד (Ps. 72:19 with additions) translated: "Hear, O’ Israel, the Lord our God, the Lord is One. Blessed [be His] glorious name. [May] His Kingdom be forever and ever." "Originally the verse was simply Baruch shem k’vodo l’olam, “Blessed be His glorious name [forever]” (Psalm 72:19), but in time two words, malchuto and va’ed, were added." -- [http://www.oztorah.com/2011/10/baruch-shem-the-2nd-line-of-the-shema-ask-the-rabbi/] Contrast "strength" (or might) with "mind" - actions vs. thoughts. See Ref-0157, p. 135 for a discussion on the grammatical parsing of the Shema. A section of the liturgy composed of Deu. 6:4-9, Deu. 11:13-21 and Num. 15:37-41. It is recited twice daily, morning and evening. "Hear O Israel. . ." "The complete Shema is composed of three parts linked together into a unity: 1. Deuteronomy 6:4-9 (Shema): The core Hebrew prayer. Special emphasis is given to the first six Hebrew words of this passage (Shema Yisrael, Adonai eloheinu, Adonai echad) and a six-word response is said in an undertone (barukh shem kevod malkhuto le'olam va'ed). After a pause, Deuteronomy 6:5-9 is then recited, which stresses the commandment to love the Lord your God with all of your heart, soul, and might. 2. Deuteronomy 11:13-21 (Vehayah): This moving passage stresses the blessings that come through obedience to Adonai and the consequences that come through disobedience. 3. Numbers 15:37-41 (Vaiyomer): This passage concerns the use of the tallit, a rectangular prayer shawl with four fringes (called tsitsit). One tsitsit is attached to each corner of the tallit. The reason for wearing the tsitsit is to remind oneself to observe all the commandments of the Lord." John J. Parsons, "Hebrew Lesson: The Shema", Ref-0182, January 2004, p. 15. [https://www.levitt.com] "The Shema was not a prayer, but a confession of faith. It consisted of Deuteronomy 6:4-9 (“Hear, O Israel . . .”), Deuteronomy 11:13-21 (“If you will only heed this commandment . . .”), and Numbers 15:37-41 (“The LORD said to Moses ...”). In the Intertestamental Era it may have included the Ten Commandments as well." Ref-1200, p. 141. "what would the future bring us? Despair without end? Suddenly a woman began praying quietly. She was saying the Sh‘ma Yisrael. I didn’t know the prayer; nor did the women about me. Most of them weren’t religious, but at this moment, the words were passing from mouth to mouth: “Sh‘ma Yisrael ...” When the whispering reached us, my mother, Dolka, I, and all the women about us began to repeat the incomprehensible words. Like our common suffering, the prayer bound us together. It was the first time in my young life that I had heard that prayer. It encouraged us, it strengthened us, it comforted us, even if only for a short time." Ref-1371, loc. 2570.
✪ "it is not without significance that Moses, like Israel's greatest earthly king yet to come [David, 1S. 16:11] was brought providentially to the place of divine calling as a mediatorial ruler of his people following a long apprenticeship as a shepherd of sheep (Ex. 3:1)." Ref-0183, p. 54.
✪ Questionable: Sos. 1:8 (?);
✪ "to he whose it is" or "to he who it belongs" or "he whose right it is" or "to whom kingship belongs" (Midrash Rabbah 98) "Shiloh is a word meaning "which belongs to him" or "to whom it belongs." This view is sustained by accepting the variant reading šelōh (i.e., šlh) instead of šilōh (i.e., šylh). According to this view, šelōh is a word formed from še, an archaic relative pronoun like the more common ʿāšer. [This view] has intertextual support from Ezek 21:27 [Hb. 21:32]. Barnes states that "perhaps the oldest extant reference to the . . . [šilōh] passage is the parallel phraseology to be found in the book of Ezekiel. The passage in Ezekiel substantiates two ideas: First, it affirms the rendering of šilōh as "to whom it belongs." Second, it confirms that Gen 49:10 is a messianic prophecy." Ref-1272, p. 49. "There is an intertextual allusion to Gen 49:10 in Ezek 21:27 [32], which describes one who would defeat Israel's enemies and bring blessing to his people. However, since the last kings of Judah were evil and not qualified to fulfill this promise, the nation would have to wait for another one who had the right. Thus, von Rad writes, "Even the grievous harm done to the royal office by those who had last worn the crown did not vitiate the prophet's hope that Jaweh would redeem the promise attached to the throne of David, 'until he comes whose right it is'" (Ezek 21;32). . . . The intertextual reference to Gen 49:10 demonstrates that šîlōh does indeed mean "which belongs to him."" Ref-1272, p. 53.
✪ Rabbinic interpretation associated the title Shiloh with the Messiah: a midrash takes "Shiloh" to refer to "King Messiah" (Genesis R. 98.13), the Babylonian Talmud lists "Shi'loh" as one of the names of the Messiah (Sanhedrin 98b), and Medieval Jewish Biblical expositor Rashi makes the following comment: "Shiloh - i.e. King Messiah whose is the Kingdom." Note that Eze. 21:10,13,25-27 was given to Zedekiah, the last king of the Davidic dynasty.
✪ See Shiloh. "the Messiah shall be called Shiloh to indicate that he was born of a woman and would therefore not be a divine being." The amniotic sac in which the fetus is formed in the womb is called the shilyah in Hebrew. This is similar to sheloh, the Hebrew word for Shiloh. This is one of the rabbinic arguments against the divinity of Messiah. Ref-0011, p. 22.
✪ "the birkat kohanim (‘priestly blessing’) also known as the ancient rite of Duchan. . . involves holding the hands of the fingers spread between the middle and ring fingers to form the Hebrew letter ‘shin’ (the first letter in the word Shaddai, ‘Almighty,’ one of the names of God)." Ref-0146, p. 384.
✪ Area around Babylon as in "plane of Shinar"
✪ Hebrew Shoah means ‘destruction’ (Ps. 35:8). The Knesset (Israel's parliament) proclaimed April 12, 1951, Yom Hashoah U'Mered HaGetaot (Devastation and Heroism Day). Today it is simply called Yom Hashoah. "Uneasiness with such associations has prompted some Jews to reject the very word "holocaust" as applied to the genocide, since in Greek it means "burnt offering." The notion that God would accept such an offering is deeply troubling. When the genocide is instead referred to as the Shoah, a Hebrew word meaning "catastrophe," a wall is being erected against the consolations and insults of a redemptive, sacrificial theology of salvation. Shoah, in its biblical usage, points to the absence of God's creative hovering, the opposite of which is rendered as "ruach." Ruach is the breath of God, which in Genesis drew order out of chaos. Shoah is its undoing." Ref-1295, loc. 323.
✪ "Made from the horn of any clean animal, except from the horn of an ox or a cow, which might recall the incident of the golden calf in the wilderness." Ref-0006, p. 560. Hebrew itehiyyath ha-methim (the resurrection of the dead) Ref-0006, p. 592.
✪ "The phrase ‘shoulders of the Philistines’ is a Bible idiom for the coast-lands of Philistia which slope like a shoulder twoard the sea (cf. Jos. 15:11). This ideom is found also in Ezekiel 25:9 (‘shoulder of Moab’), Numbers 34:11 (‘shoulder of the sea of Chinnereth’), and other passages." Ref-0207, p. 98.