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[Sethos I] Second Beth-Shan Stela, Year Lost: 255: Beth-Shan Stelae of Seti I and Ramses II: Kadesh inscriptions: 2.5A [Ramesses II] The Battle of Qadesh — The Poem, or Literary Record: 255–256: The Asiatic Campaigning of Ramses II: Merneptah Stele: 2.6: The (Israel) Stela of Merneptah: 376–378: Hymn of Victory of Mer-ne-ptah (The "Israel ...
The locations, lands, and nations mentioned in the Bible are not all listed here. Some locations might appear twice, each time under a different name. Only places having their own Wikipedia articles are included. See also the list of minor biblical places for locations which do not have their own Wikipedia article.
Archaeology as it is practiced today must be able to challenge, as well as confirm, the Bible stories. Some things described there really did happen, but others did not. The biblical narratives about Abraham , Moses , Joshua and Solomon probably reflect some historical memories of people and places, but the 'larger than life' portraits of the ...
While a number of biblical place names like Jerusalem, Athens, Damascus, Alexandria, Babylon and Rome have been used for centuries, some have changed over the years. Many place names in the Land of Israel, Holy Land and Palestine are Arabised forms of ancient Hebrew and Canaanite place-names used during biblical times [1] [2] [3] or later Aramaic or Greek formations.
Tarshish (Phoenician: 𐤕𐤓𐤔𐤔, romanized: tršš; Hebrew: תַּרְשִׁישׁ, romanized: Taršiš; Koinē Greek: Θαρσεῖς, romanized: Tharseis) occurs in the Hebrew Bible with several uncertain meanings, most frequently as a place (probably a large city or region) far across the sea from Phoenicia (now Lebanon) and the Land of Israel.
A different interpretation places Bethabara on the opposite, western bank of the Jordan, in Judea rather than Perea; best known among these is the Madaba Map, which places Betahbara at today's west side of Al-Maghtas, officially known as Qasr el-Yahud. Decapolis: The healing the deaf mute of Decapolis takes place in this area. [33]
The Book of Judith is considered canonical by most Christians, but not by Jews and most Protestants. The Septuagint calls it Aisora, Arasousia, Aisoraa, or Assaron, depending on the manuscript. [12] The book of Judith places it between Choba and the Valley of Salem. [12] According to Cheyne and Black (1899), the exact location is uncertain. [12]
Commentators have made efforts to identify Gabbatha either with the outer court of the Temple, which is known to have been paved, or with the meeting-place of the Great Sanhedrin, which was half within, half without that Temple's outer court, or again with the ridge at the back of the House of the Lord; but these efforts cannot be considered as successful.