The Canaani claim a heritage from Bahrain. The epicenter of the Bronze Age Kingdoms(s) of Dilmun, Phoenician and Hebrew were indistinguishable until around 1050 BC The Torah reviews Phoenicia as a respectable country. The predecessor to Greek Civilization was certainly the development of the Mediterranean as a Phoenician Lake - from 1000 BC until 570 when the Persian Achaemanid dynasty captured Tyre. The Jews story of captivity in Egypt has an interesting possible interpretation: First, The canaanites, which were a larger group of tribes of which the Israelites were a branch, lived under Egyptian rule while in Lebanon and Israel, so it is possible the captivity is a combination of a smaller group, which undoubtedly would have happened. The Egyptians would have captured Jews/Hebrews amongst the conflicts they had with the Canaanites. Some of them would have been taken back to Egypt. So the story could combine stories of the period of Egyptian domination. Also, since the Jews allready lived in the promised land, how long ago are we talking about? Why do the Jews lack the recollection of Dilmun, other than as a possible origin of Eden. Notes from the pagan origins of Judaism Ugarit texts and psalms Dilmun as Eden Enki * * * Closest relations to biblical jews? Iraqi Jews?   A photograph shared on "The Wolf of Baghdad" Facebook page shows the Isaacs family in Baghdad, 1927. Photo by Facebook/BaghdadiWolf.Read more: https://www.al-monitor.com/pulse/originals/2019/02/iraq-jewish-minorities-israel.html#ixzz6Oqjocqrh https://theconversation.com/ashkenazic-jews-mysterious-origins-unravelled-by-scientists-thanks-to-ancient-dna-97962 Askenazic Jews contain only 3% middle eastern DNA. They are not "returning" ! https://www.biblicalarchaeology.org/daily/ancient-cultures/ancient-near-eastern-world/jews-and-arabs-descended-from-canaanites/ https://www.nationalgeographic.com/history/article/dna-from-biblical-canaanites-lives-modern-arabs-jews Read more Legacy[edit]The contest between Baʿal and Yam is now seen as the prototype for the vision recorded in the 7th chapter of the Biblical Book of Daniel.[2][3] The ancient music of the Psalms[edit]The Psalms were written not merely as poems, but as songs for singing. More than a third of the psalms are addressed to the Director of Music. Some psalms exhort the worshipper to sing (e.g. Pss. 33:1-3; 92:1-3; 96:1-3; 98:1; 101:1; 150). Some headings denote the musical instruments on which the psalm should be played (Pss. 4, 5, 6, 8, 67). Some refer to singing at the sheminit or octave (Pss. 6, 12). And others preserve the name for ancient eastern modes, like mut la-ben (Death of the son; Ps. 9), ayelet ha-shachar (hind of the dawn; Ps. 22); shoshanim (Lilies; Ps. 45); or alamoth (Maidens?; Ps. 46). Despite the frequently heard view that their ancient music is lost, the means to reconstruct it are still extant. Fragments of temple psalmody are preserved in ancient church and synagogue chant, particularly in the tonus peregrinus melody to Psalm 114.[30] Cantillation signs, to record the melody sung, were in use since ancient times; evidence of them can be found in the manuscripts of the oldest extant copies of Psalms in the Dead Sea Scrolls and are even more extensive in the Masoretic text, which dates to the Early Middle Ages and whose Tiberian scribes claimed to be basing their work on temple-period signs. (See Moshe ben Asher's 'Song of the Vine' colophon to the Codex Cairensis).[31] Several attempts have been made to decode the Masoretic cantillation, but the most successful is that of Suzanne Haïk-Vantoura (1928–2000) in the last quarter of the 20th century.[32] Although some have dismissed Haïk-Vantoura's system, Mitchell has repeatedly defended it, showing that, when applied to the Masoretic cantillation of Psalm 114, it produces a melody recognizable as the tonus peregrinus of church and synagogue.[33] Mitchell includes musical transcriptions of the temple psalmody of Psalms 120–134 in his commentary on the Songs of Ascents. Regardless of academic research, Sephardic Jews have retained a tradition in the Masoretic cantillation.[34] The pierced saint [12:10] They look on him…thrust through: another possible rendering is “they shall look to me concerning him…thrust through.” In either case, the victim is an enigmatic figure, perhaps referring to a Davidic descendant, a priestly leader, or even a true prophet. Some historical event, unknown to us from any surviving source, may underlie this reference. The Gospel of John applies this text to the piercing of Christ’s side after his death (19:37). * [12:11] The mourning for the pierced victim in Jerusalem is compared to the annual ritual mourning in the plain of Megiddo over the death of the Phoenician fertility god, Hadadrimmon. According to others, Hadadrimmon is the name of a place near Megiddo, and the reference would then be to the mourning over the death of King Josiah at the hands of Pharaoh Neco in 609 B.C.; cf. 2 Kgs 23:29–30; 2 Chr 35:22–25. Amorites: It appears canaanite society antedated Amorite Society (MAR.TU)The MAR.TU who know no grain.... The MAR.TU who know no house nor town, the boors of the mountains.... The MAR.TU who digs up truffles... who does not bend his knees (to cultivate the land), who eats raw meat, who has no house during his lifetime, who is not buried after death[.][6] Daniel 7: indicates an ancient of days and "one like a son of man" El and El-Yahweh? This shows the Amorites or MAR.TU may have been this zagros addition to the local population The Tanakh is what is left after canaanite religion has been winnowed down to El and Yahweh When Canaanites are condemned in the tanakh, it is essentially a condemnation of those who did not convert to the same set of developments that introduced this priesthood. http://www.glbet-el.org/textepage.html https://en.wikipedia.org/wiki/Book_of_Jubilees Sepher Yetzira is Levite - Levites are E and P ? https://www.youtube.com/watch?v=H-YlzpUhnxQ Levites left Egypt in 13th century or 12th - they arrived in land and felt kinship with Israelites J and P - Does J show annhilation of canaan etc no law of circumsision TRACING THE LEVITES Nicholas Wade The New York Times SOUTH FLORIDA SUN-SENTINEL Enter your email Privacy Policy Ateam of geneticists studying the ancestry of Jewish communities has found an unusual genetic signature that occurs in more than half the Levites of European descent. The gene is thought to have originated in Central Asia, not the Middle East, the ancestral home of Jews. The finding raises the question of how the signature became so widespread among the Levites, an ancient tribe of Jewish priests. It also raises the intriguing possibility that many Jews have Asian genes, or that medieval central Asians had priestly Jewish genes. But it raises the question: How did the genes arrive in central Asia? The genetic signature comes from a few men -- perhaps a single ancestor -- who lived about 1,000 years ago, just as Jews were forming communities in Europe. The report, published in a recent issue of The American Journal of Human Genetics, was prepared by population geneticists in Israel, the United States and England, who have been studying the genetics of Jewish communities for the past six years. The ancestor who introduced it into the Ashkenazi Levites could perhaps have been from the Khazars, a Central Asian tribe whose king converted to Judaism in the eighth or ninth century, the researchers suggest. Their reasoning is that the signature -- a set of DNA variations known as R1a1 -- is relatively common in the region north of Georgia once occupied by the Khazar kingdom. The gene did reach the Near East, probably before the founding of the Jewish community, but is still very rare there. Shaye Cohen, professor of Hebrew literature and philosophy at Harvard, said he could see no problem with outsiders being converted into the Jewish community. However, he considered it less probable that outsiders would become Levites, let alone founding members of the Levite community in Europe. The connection with the Khazars is "all hypothesis," he said. Even if the Khazar hypothesis is correct, it would have no practical effect on who is a Levite today. "Genetics is not a reality under rabbinic law," Cohen said. "Second, the function of Levites is so minimal it doesn't mean anything." Six years ago, Hammer and Dr. Karl Skorecki, of the Technion and Rambam Medical Center in Haifa, looked at the male DNA of both Levites and Cohanim -- two hereditary priesthoods of the ancient Israelites -- that was passed from father to son. If patrilineal descent had been followed as tradition describes, then all Cohanim should be descended from Aaron, the brother of Moses, and all Levites from Levi, the third son of the patriarch Jacob. In fact, Hammer and Skorecki found that more than half the Cohanim, in both the Ashkenazi and Sephardi communities, did carry the same genetic marker on their Y or male chromosome. Their ancestor lived some 3,000 years ago, based on genetic calculations, and may indeed have been Aaron, Skorecki says. But the picture among the Levites was less clear, suggesting they had a mixed ancestry. Hammer and Skorecki returned to the puzzle to prepare their new report, based on data gathered from nearly 1,000 men of European and Middle Eastern origin and neighboring non-Jewish populations. They found the dominant gene among the Levites was the R1a1 signature, which is different from the Cohanim signature. And the Levites showed found different genetic lines between European and Middle Eastern Levites. The first man with the R1a1 signature apparently lived a thousand years ago, much more recent than the founder of the Cohanim signature. The Levites' pedigree does not seem to accord with tradition as well as the Cohanim one does, but is venerable nonetheless. "How many people can trace their ancestry back to the 17th century, let alone a thousand years?" Hammer asked. | Cult[edit]Melqart is likely to have been the particular Ba‘al found in the Tanakh (the Jewish Bible, specifically in 1 Kings 16.31–10.26) whose worship was prominently introduced to Israel by King Ahab and largely eradicated by King Jehu.[citation needed] In 1 Kings 18.27, it is possible that there is a mocking reference to legendary Heraclean journeys made by the god and to the annual egersis ("awakening") of the god: The Hellenistic novelist, Heliodorus of Emesa, in his Aethiopica, refers to the dancing of sailors in honor of the Tyrian Heracles: "Now they leap spiritedly into the air, now they bend their knees to the ground and revolve on them like persons possessed". The historian Herodotus recorded (2.44): The Hebrew Prophecy's and Occult Pronouncements That the Holy Spirit Left Israel Phoenician Texts |
