The name Sukkot (Succoth) appears in a number of places in the Hebrew Bible as a location:
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The name Sukkot (Succoth) appears in a number of places in the Hebrew Bible as a location:
An Egyptian Sukkot is the second of the stations of the Exodus. According to the Hebrew bible, God had sent Moses to rescue the Israelites from captivity by an unnamed Pharaoh - who later allowed the Israelites to leave Egypt, and they journeyed from their starting point at Pi-Rameses to Succoth (Exodus 12:37). This Sukkot is believed by many scholars to be an adaptation of the Egyptian toponym Tjeku, [1] which is located in the eastern Delta.
Another Sukkot is a city east of the Jordan River, identified as tell Deir Alla, a high debris mound in the plain north of the Zarqa River and about one mile from it (Joshua 13:27). The identification is based on a passage in the Jerusalem Talmud, which was compiled in the 4th century, in which the biblical Sukkot was identified with a settlement called Dar'ellah. [2] [3]
This is where Jacob, on returning from Paddan Aram after a meeting with Esau, built a house for himself and made sukkot (temporary huts, or "booths") for his cattle in Genesis 33:17. In the Book of Judges, the princes of Sukkot refused to provide help to Gideon and his men when they followed one of the bands of the fugitive Midianites after the great victory at Mount Gilboa. After routing this band, Gideon, upon his return, visited the rulers of the city with severe punishment according to Judges 8:16: "And he took the elders of the city and, [bringing] desert thorns and briers, he punished the people of Succoth with them." The foundries for casting the metalwork for the temple were erected here according to 1 Kings 7:46.
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile. It tells of the campaigns of the Israelites in central, southern and northern Canaan, the destruction of their enemies, and the division of the land among the Twelve Tribes, framed by two set-piece speeches, the first by God commanding the conquest of the land, and, at the end, the second by Joshua warning of the need for faithful observance of the Law (torah) revealed to Moses.
The Book of Exodus is the second book of the Bible. It is a narrative of the Exodus, the origin myth of the Israelites leaving slavery in Biblical Egypt through the strength of their deity named Yahweh, who according to the story chose them as his people. The Israelites then journey with the legendary prophet Moses to Mount Sinai, where Yahweh gives the 10 commandments and they enter into a covenant with Yahweh, who promises to make them a "holy nation, and a kingdom of priests" on condition of their faithfulness. He gives them their laws and instructions to build the Tabernacle, the means by which he will come from heaven and dwell with them and lead them in a holy war to conquer Canaan, which has earlier, according to the myth of Genesis, been promised to the "seed" of Abraham, the legendary patriarch of the Israelites.
Joshua, also known as Yehoshua or Josue, functioned as Moses' assistant in the books of Exodus and Numbers, and later succeeded Moses as leader of the Israelite tribes in the Book of Joshua of the Hebrew Bible. His name was Hoshea the son of Nun, of the tribe of Ephraim, but Moses called him "Yehoshua", the name by which he is commonly known in English. According to the Bible, he was born in Egypt prior to the Exodus.
The land of Goshen is named in the Hebrew Bible as the place in Egypt given to the Hebrews by the pharaoh of Joseph, and the land from which they later left Egypt at the time of the Exodus. It is believed to have been located in the eastern Nile Delta, lower Egypt; perhaps at or near Avaris, the seat of power of the Hyksos kings.
Zaretan or Zarethan, also known as Zeredathah, is a city mentioned in the Hebrew Bible as near the location where the Hebrews crossed the Jordan. In the books of Joshua and 1 Kings, it is called Zarethan, but in 2 Chronicles it is called Zeredathah.
Succoth may mean:
The Crossing of the Red Sea or Parting of the Red Sea is an episode in the origin myth of The Exodus in the Hebrew Bible.
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.
Brook of Egypt is the name used in some English translations of the Bible for the Hebrew נַחַל מִצְרַיִם, naḥal mizraim, a river (bed) forming the southernmost border of the Land of Israel. A number of scholars in the past identified it with Wadi el-Arish, an epiphemeral river flowing into the Mediterranean sea near the Egyptian city of Arish, while other scholars, including Israeli archaeologist Nadav Na'aman and the Italian Mario Liverani believe that the Besor stream, just to the south of Gaza, is the "Brook of Egypt" referenced in the Bible. A related phrase is nahar mizraim, used in Genesis 15:18.
The Stations of the Exodus are the locations visited by the Israelites following their exodus from Egypt, according to the Hebrew Bible. In the itinerary given in Numbers 33, forty-two stations are listed, although this list differs slightly from the narrative account of the journey found in Exodus and Deuteronomy.
The Battle of Jericho, as described in the Biblical Book of Joshua, was the first battle fought by the Israelites in the course of the conquest of Canaan. According to Joshua 6:1–27, the walls of Jericho fell after the Israelites marched around the city walls once a day for six days, seven times on the seventh day, with the priests blowing their horns daily and the people shouting on the last day. Excavations at Tell es-Sultan, the biblical Jericho, have failed to find any traces of a city at the relevant time, which has led to a consensus among scholars that the story has its origins in the nationalist propaganda of much later kings of Judah and their claims to the territory of the Kingdom of Israel. The lack of archaeological evidence and the composition, history and theological purposes of the Book of Joshua have led archaeologists like William G. Dever to characterise the story of the fall of Jericho as "invented out of whole cloth".
Mishpatim is the eighteenth weekly Torah portion in the annual Jewish cycle of Torah reading and the sixth in the Book of Exodus. The parashah sets out a series of laws, which some scholars call the Covenant Code. It reports the people's acceptance of the covenant with God. The parashah constitutes Exodus 21:1–24:18. The parashah is made up of 5,313 Hebrew letters, 1,462 Hebrew words, 118 verses, and 185 lines in a Torah scroll.
Succoth-benoth or Succoth Benoth was a Babylonian deity, one of the deities brought to the former kingdom of Samaria by the men of Babylon. In the ninth year of Hoshea, "the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes", resettling large numbers of population.
Pinechas, Pinchas, Pinhas, or Pin'has is the 41st weekly Torah portion in the annual Jewish cycle of Torah reading and the eighth in the Book of Numbers. It tells of Phinehas's killing of a couple, ending a plague, and of the daughters of Zelophehad's successful plea for land rights. It constitutes Numbers 25:10–30:1. The parashah is made up of 7,853 Hebrew letters, 1,887 Hebrew words, 168 verses, and 280 lines in a Torah scroll.
According to the Hebrew Bible, Phinehas or Phineas was a priest during the Israelites' Exodus journey. The grandson of Aaron and son of Eleazar, the High Priests, he distinguished himself as a youth at Shittim with his zeal against the heresy of Peor.
Jewish mythology is the body of myths associated with Judaism. Elements of Jewish mythology have had a profound influence on Christian mythology and on Islamic mythology, as well as on Abrahamic culture in general. Christian mythology directly inherited many of the narratives from the Jewish people, sharing in common the narratives from the Old Testament. Islamic mythology also shares many of the same stories; for instance, a creation-account spaced out over six periods, the legend of Abraham, the stories of Moses and the Israelites, and many more.
Judges 2 is the second 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 focuses on the military failure and apostasy of the Israelites following the introduction in the first chapter.
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 modern times 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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