Penuel (or Pniel, Pnuel; Hebrew: פְּנוּאֵלPənūʾēl) is a place described in the Hebrew Bible as being not far from Succoth, on the east of the Jordan River and south of the river Jabbok in present-day Jordan.
Penuel is mentioned in the Book of Genesis as the site of Jacob's struggle with the angel. In 1 Kings, it is mentioned as a capital for Jeroboam, first king of the northern Kingdom of Israel, which he fortified.
According to the Biblical narrative, the site was named Peniel ("Face of God") by Jacob:
It is because I saw God face to face, and yet my life was spared.
— Gen. 32:30 NIV
Here Jacob wrestled (Gen. 32:24–32) "with a man" ("the angel", Hos. 12:4) "till the break of day." This episode resulted in God (or the angel) changing Jacob's name to "Israel" (Gen. 32:28), interpreted as which literally means, "he who strives with God", [1] (literally, "God strives").
Penuel is later mentioned in the Book of Judges. The men of this place refused to give bread to Gideon and his three hundred men when they were in pursuit of the Midianites (Judges 8:1–21). On his return, Gideon tore down the tower there and killed all the men of the city.
According to the Jewish Bible, king Jeroboam of Israel established his capital in Shechem. A short time later, he left Shechem and fortified Penuel, declaring it as his new capital (1 Kings 12:25). He and his son, Nadab, ruled there, until Baasha seized the throne in 909 BCE and moved the capital to Tirzah (1 Kings 15:25–34).[ original research? ] In the scriptures, it is identified as both an El-site and a Jahwist site. [2]
‘Pnuel’ is also a common name given to males in Assyrian culture.
Some scholars consider that the material of Genesis 32–35, including the account of Jacob being renamed Israel at Penuel, may be a later addition that introduces a new power structure centered around the establishment of sacral places in the North (Penuel, Shechem and Bethel). [3]
Up until 1970, biblical scholars identified Penuel with the twin peaks of Tulul adh-Dhahab in modern-day Jordan. Based on the account given in Genesis, scholars believed Penuel to be the location of a sacred sanctuary, [4] and presumed that there must have been a temple from Iron Age I or earlier on one of the peaks. [5] Since such a structure has not been found, this identification was questioned.
Contemporary Israeli archaeologist Israel Finkelstein suggested to see the twin peaks as two distinct sites that probably featured distinct names during antiquity. He suggested identifying the western, larger, hill (Tell edh-Dhahab al-Gharbi) with Mahanaim and the eastern one (Tell edh-Dhahab esh-Sharqi) with Penuel. [6]
Abimelech was the generic name given to all Philistine kings in the Hebrew Bible from the time of Abraham through King David. In the Book of Judges, Abimelech, son of Gideon, of the Tribe of Manasseh, is proclaimed king of Shechem after the death of his father.
Jacob, later given the name Israel, is regarded as a patriarch of the Israelites and is an important figure in Abrahamic religions, such as Judaism, Samaritanism, Christianity, and Islam. Jacob first appears in the Book of Genesis, originating from the Hebrew tradition in the Torah. Described as the son of Isaac and Rebecca, and the grandson of Abraham, Sarah, and Bethuel, Jacob is presented as the second-born among Isaac's children. His fraternal twin brother is the elder, named Esau, according to the biblical account. Jacob is said to have bought Esau's birthright and, with his mother's help, deceived his aging father to bless him instead of Esau. Later in the narrative, following a severe drought in his homeland of Canaan, Jacob and his descendants, with the help of his son Joseph, moved to Egypt where Jacob died at the age of 147. He is supposed to have been buried in the Cave of Machpelah.
Jeroboam I, frequently cited Jeroboam son of Nebat, was, according to the Hebrew Bible, the first king of the northern Kingdom of Israel following a revolt of the ten tribes against Rehoboam that put an end to the United Monarchy. According to the book of 1 Kings, he reigned for 22 years and "there was war continually between Rehoboam and Jeroboam". Jeroboam also fought Abijam son of Rehoboam king of Judah. Jeroboam is often described as doing "evil in the sight of the Lord", and all the rest of the northern kings were also described in the same way.
The Kingdom of Israel, also called the Northern Kingdom or the Kingdom of Samaria, was an Israelite kingdom that existed in the Southern Levant during the Iron Age. Its beginnings date back to the first half of the 10th century BCE. It controlled the areas of Samaria, Galilee and parts of Transjordan; the former two regions underwent a period in which a large number of new settlements were established shortly after the kingdom came into existence. It had four capital cities in succession: Shiloh, Shechem, Tirzah, and the city of Samaria. In the 9th century BCE, it was ruled by the Omride dynasty, whose political centre was the city of Samaria.
Bethel was an ancient Israelite city and sacred space that is frequently mentioned in the Hebrew Bible.
According to the Hebrew Bible, the Tribe of Ephraim was one of the tribes of Israel. The Tribe of Manasseh together with Ephraim formed the House of Joseph. It is one of the ten lost tribes. The etymology of the name is disputed.
Shechem, also spelled Sichem was an ancient city in the southern Levant. Mentioned as a Canaanite city in the Amarna Letters, it later appears in the Hebrew Bible as the first capital of the Kingdom of Israel following the split of the United Monarchy. According to Joshua 21:20–21, it was located in the tribal territorial allotment of the tribe of Ephraim. Shechem declined after the fall of the northern Kingdom of Israel. The city later regained its importance as a prominent Samaritan center during the Hellenistic period.
Ephraim was, according to the Book of Genesis, the second son of Joseph ben Jacob and Asenath, as well as the adopted son of his biological grandfather Jacob, making him the progenitor of the Tribe of Ephraim.
Mahanaim is a place mentioned a number of times by the Bible said to be near Jabbok, in the same general area as Jabesh-gilead, beyond the Jordan River. Although two possible sites have been identified, the precise location of Mahanaim is uncertain. Tell edh-Dhahab el-Gharbi, the western one of the twin Tulul adh-Dhahab tells, is one proposed identification.
Jacob wrestling with the angel is described in the Book of Genesis. The "angel" in question is referred to as "man" and "God" in Genesis, while Hosea references an "angel". The account includes the renaming of Jacob as Israel.
Vayishlach or Vayishlah is the eighth weekly Torah portion in the annual Jewish cycle of Torah reading. In the parashah, Jacob reconciles with Esau after wrestling with a "man." The prince Shechem rapes Dinah, whose brothers sack the city of Shechem in revenge. In the family's subsequent flight, Rachel gives birth to Benjamin and dies in childbirth.
The Zarqa River is the second largest tributary of the lower Jordan River, after the Yarmouk River. It is the third largest river in the region by annual discharge and its watershed encompasses the most densely populated areas east of the Jordan River. The Zarqa rises in springs near Amman, and flows through a deep and broad valley into the Jordan, at an elevation 1,090 metres (3,580 ft) lower.
The Tulul adh-Dhahab is an archaeological site in Jordan. The site features two neighboring tells, separated by the Zarqa River, an affluent of the Jordan River. The two tells are commonly identified with the ancient Israelite cities of Mahanaim and Penuel, mentioned in the Hebrew Bible.
The article deals with the biblical and historical kings of the Land of Israel—Abimelech of Sichem, the three kings of the United Kingdom of Israel and those of its successor states, Israel and Judah, followed in the Second Temple period, part of classical antiquity, by the kingdoms ruled by the Hasmonean and Herodian dynasties.
According to the First Book of Kings and the Second Book of Chronicles of the Hebrew Bible, Jeroboam's Revolt was an armed insurrection against Rehoboam, king of the United Monarchy of Israel, and subsequently the Kingdom of Judah, led by Jeroboam in the late 10th century BCE. The conflict, referring to the independence of the Kingdom of Samaria and the subsequent civil war during Jeroboam's rule, is said to have begun shortly after the death of Solomon lasting until the Battle of Mount Zemaraim. The conflict began due to discontent under the rule of Solomon's successor, his son Rehoboam, and was waged with the goal of breaking away from the United Monarchy of Israel. Though this goal was achieved very early on in the conflict, the war continued throughout the duration of Rehoboam's reign and well into the reign of his son, Abijam, who defeated the armies of Jeroboam but failed to reunite the kingdoms.
2 Chronicles 10 is the tenth chapter of the Second Book of Chronicles the Old Testament in the Christian Bible or of the second part of the Books of Chronicles in the Hebrew Bible. The book is compiled from older sources by an unknown person or group, designated by modern scholars as "the Chronicler", and had the final shape established in late fifth or fourth century BCE. This chapter belongs to the section focusing on the kingdom of Judah until its destruction by the Babylonians under Nebuchadnezzar and the beginning of restoration under Cyrus the Great of Persia. The focus of this chapter is the kingdom of Israel's division in the beginning of Rehoboam's reign.
1 Kings 12 is the twelfth chapter of the Books of Kings in the Hebrew Bible or the First Book of Kings in the Old Testament of the Christian Bible. The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE. 1 Kings 12:1 to 16:14 documents the consolidation of the kingdoms of northern Israel and Judah: this chapter focusses on the reigns of Rehoboam and Jeroboam.
Joshua 24 is the twenty-fourth chapter of the Book of Joshua in the Hebrew Bible or in the Old Testament of the Christian Bible. According to Jewish tradition the book was attributed to Joshua, with additions by the high priests Eleazar and Phinehas, but modern scholars view it as part of the Deuteronomistic History, which spans the books of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century BCE. This chapter records Joshua's final address to the people of Israel, that ends with a renewal of the covenant with YHWH, and the appendices of the book, a part of a section comprising Joshua 22:1–24:33 about the Israelites preparing for life in the land of Canaan.
Judges 8 is the eighth chapter of the Book of Judges in the Old Testament or the Hebrew Bible. According to Jewish tradition the book was attributed to the prophet Samuel, but modern scholars view it as part of the Deuteronomistic History, which spans the books of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century BCE. This chapter records the activities of judge Gideon, belonging to a section comprising Judges 6 to 9 and a bigger section of Judges 6:1 to 16:31.
War in the Hebrew Bible concerns any military engagement narrated or discussed in the Hebrew Bible, also known as the Tanakh or Old Testament of the Bible. Texts about war in the Hebrew Bible are part of the broader topic of The Bible and violence. They cover a wide range of topics from detailed battle reports including weapons and tactics used, numbers of combatants involved, and casualties experienced, to discussions of motives and justifications for war, the sacred and secular aspects of war, descriptions and considerations of what in the modern era would be considered war crimes, such as genocide or wartime sexual violence, and reflections on wars that have happened, or predictions, visions or imaginations of wars that are yet to come.
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This article incorporates text from a publication now in the public domain : Easton, Matthew George (1897). Easton's Bible Dictionary (New and revised ed.). T. Nelson and Sons.{{cite encyclopedia}}: Missing or empty |title= (help)
