Aaron Account in the Hebrew Bible[edit] Traditional genealogy[edit] Descended from Abraham, Isaac, and Jacob Great-grandfather: Levi, third of 12 sons and tribes of Israel Grandfather: Kohath Father: Amram Mother: Jochebed Sister: Miriam Brother: Moses Wife: Elisheba Sons: Nadab, Abihu, Eleazar, Ithamar Grandson: Phinehas Function[edit] Aaron's function included the duties of speaker and implied personal dealings with the Egyptian royal court on behalf of Moses. Priesthood[edit] At the time when the tribe of Levi was set apart for the priestly service, Aaron was anointed and consecrated to the priesthood, arrayed in the robes of his office, and instructed in its manifold duties (Exodus 28, Exodus 29).[33][34] Aaron and his tribe are given control over the Urim and Thummim.[2] On the very day of his consecration, his sons, Nadab and Abihu, were consumed by fire from the LORD for having offered incense in an unlawful manner (Leviticus 10:1-10).[35] Rebellion of Korah[edit] Death[edit] Death[edit] Moses[edit]
Isaac Isaac was the only biblical patriarch whose name was not changed, and the only one who did not move out of Canaan. Compared to those of Abraham and Jacob, Isaac's story relates fewer incidents of his life. He died when he was 180 years old, making him the longest-lived patriarch of the three. Etymology[edit] Genesis narrative[edit] Birth[edit] An angel prevents the sacrifice of Isaac. It was prophesied to the patriarch Abraham that he would have a son and that his name should be called Isaac. On the eighth day from his birth, Isaac was circumcised, as was necessary for all males of Abraham's household, in order to be in compliance with Yahweh's covenant.[9] Binding[edit] At some point in Isaac's youth, his father Abraham brought him to Mount Moriah. Family life[edit] When Isaac was 40, Abraham sent Eliezer, his steward, into Mesopotamia to find a wife for Isaac, from his nephew Bethuel's family. Occupation[edit] Birthright[edit] Burial site[edit] Jewish views[edit] Christian views[edit]
Cain and Abel Cain and Abel (Hebrew: הֶבֶל ,קַיִן Qayin, Hevel) were, according to the Book of Genesis, two sons of Adam and Eve. Cain is described as a crop farmer and his younger brother Abel as a shepherd. Cain was the first human born and Abel was the first human to die. Genesis narrative[edit] Hebrew Bible version: 1Adam knew his wife Eve intimately, and she conceived and bore Cain. The Septuagint, an early Greek translation of the Hebrew Bible, offers an alternate version of the seventh verse: If you offer properly, but divide improperly, have you not sinned? Later in the narrative, God asked Cain, "Where [is] Abel thy brother?" And he said, "What hast thou done? Origins[edit] Cain and Abel are traditional English renderings of the Hebrew names Qayin (קין) and Hevel (הבל). In his book "Ghosts of Vesuvius", Charles Pellegrino described the story of Cain and Abel as a narration of the extinction of Neanderthal by Homo Sapiens. Motives[edit] Abel[edit] Cain[edit] In Psychoanalytic theory[edit]
Noah Biblical account[edit] 12th century Venetian mosaic depiction of Noah sending the dove The primary account of Noah in the Bible is in the book of Genesis. Genesis chapter six speaks of the conditions before the flood, that led to the decision by the LORD to destroy the earth – but there was a delay – for "Noah found grace in the eyes of the LORD." (6:1-8) A new section, "the generations of Noah", is begun in verse 9, and a repeat mention of the birth of Shem, Ham and Japheth appears in verse 10, providing a fixed time reference for what follows. (6:9-10) After these things, Noah was instructed by God to "make an ark", and fill it with two of every sort of living thing, and gather "all food that is eaten" for provisions for them all. (Genesis 6:11-22) The chapter ends with Noah's ark loaded with two of every sort, and fully provisioned, "according to all that God commanded him". Genesis chapters seven and eight detail events related to the Genesis flood narrative. Other accounts[edit]
Mary Magdalene "Mary Madeline" redirects here. For the American political activist, see Mary Matalin. Mary Magdalene (original Greek Μαρία ἡ Μαγδαληνή),[2] or Mary of Magdala and sometimes The Magdalene, is a religious figure in Christianity. Mary Magdalene traveled with Jesus as one of his followers. She was present at Jesus' two most important moments: the crucifixion and the resurrection.[3] Within the four Gospels she is named at least 12 times,[4] more than most of the apostles. The Gospel of Luke says seven demons had gone out of her,[Lk. 8:2] and the longer ending of Mark says Jesus had cast seven demons out from her. Mary Magdalene was there at the "beginning of a movement that was going to transform the West".[3] She was the "Apostle to the Apostles", an honorific that fourth-century orthodox theologian Augustine gave her[8] and that others earlier had possibly conferred on her. Identity: Marys in the New Testament[edit] The "composite Magdalene" of the Middle Ages[edit] Luke 8:1-3
The Three Marys The New Testament gives the name Mary to five women, some of whom have at times been thought to be the same person.[3] Different sets of three women have been referred to as the Three Marys: Three Marys at the tomb of Jesus on Easter Sunday;Three Marys present at the crucifixion of Jesus;Three Marys as daughters of Saint Anne The three Marys at the tomb[edit] This name is used for a group of three women who came to the sepulchre of Jesus. In Eastern Orthodoxy they are among the Myrrhbearers, traditionally including a much larger number of people. The other gospels give various indications about the number and identity of women visiting the tomb: Women at the tomb in art[edit] Lorenzo Monaco, The Three Marys at the Tomb (manuscript illumination of a 1396 antiphonary)[4] What may be the earliest known representation of three women visiting the tomb of Jesus is a fairly large fresco in the Dura-Europos church in the ancient city of Dura Europos on the Euphrates. Legend in France[edit]
Biblical Magi The Magi (/ˈmædʒaɪ/ [1] or /ˈmeɪdʒaɪ/; Greek: μάγοι, magoi), also referred to as the (Three) Wise Men or (Three) Kings were, in the Gospel of Matthew and Christian tradition, a group of distinguished foreigners who visited Jesus after his birth, bearing gifts of gold, frankincense and myrrh. They are regular figures in traditional accounts of the nativity celebrations of Christmas and are an important part of Christian tradition. According to Matthew, the only one of the four Canonical gospels to mention the Magi, they were the first religious figures to worship Jesus. It states that "they" came "from the east" to worship the Christ, "born King of the Jews Original account In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, asking, "Where is the child who has been born king of the Jews? Description Names The three Magi (Balthasar, Caspar, Melchior) Country of origin and journey Gestures of respect
Herod the Great Biography[edit] Copper coin of Herod, bearing the legend "ΒΑΣΙΛΕΩΣ ΗΡΩΔΟΥ" ("Basileōs Hērōdou") on the obverse Herod was born around 74 BCE in Idumea, south of Judea.[12][13] He was the second son of Antipater the Idumaean, a high-ranked official under Ethnarch Hyrcanus II, and Cypros, a Nabatean. Herod practiced Judaism, as many Edomites and Nabateans had been commingled with the Jews and adopted their customs.[14] These "Judaized" Edomites were not considered Jewish by the dominant Pharisaic tradition, so even though Herod may have considered himself of the Jewish faith, he was not considered Jewish by the observant and nationalist Jews of Judea.[15] A loyal supporter of Hyrcanus II, Antipater appointed Herod governor of Galilee at 25, and his elder brother, Phasael, governor of Jerusalem. He enjoyed the backing of Rome but his brutality was condemned by the Sanhedrin.[16] Model of Herod's Temple Herod later executed several members of his own family, including his wife Mariamne I.[23]
Life of the Virgin Scenes shown[edit] The Life of the Virgin sometimes merges into a cycle of the Life of Christ, sometimes includes scenes from the Passion of Christ, but often jumps from the childhood of Christ to the Death of the Virgin. The Finding in the Temple, the last episode in the childhood of Christ, often ends the cycle. The total number of scenes was potentially very large up to the early Gothic period; Lafontaine-Dosogne, a leading authority, lists a total of 53 scenes before the Annunciation alone that occur in the art of the West, although only a single example (a 13th-century illuminated manuscript from Germany) containing all of these survives, and very possibly few others ever existed. Seventeen of these scenes preceded the Birth of the Virgin.[3] These apocryphal scenes became much more restricted in the later Middle Ages. Certain events from the Life were celebrated as feasts by the Church, and others were not; this greatly affected the frequency with which they were depicted. David R.
Lot's wife Genesis narrative[edit] The narrative of Lot's wife begins in Genesis 19 after two angels arrived in Sodom, at eventide, and were invited to spend the night at Lot's home. As dawn was breaking, Lot's visiting angels urged him to get his family and flee, so as to avoid being caught in the impending disaster for the iniquity of the city. Lot delayed, so the angels took hold of his hand, his wife's hand and his daughters and brought them out of the city. The command was given, "Flee for your life! Do not look behind you, nor stop anywhere in the Plain; flee to the hills, lest you be swept away." Composition[edit] The Hebrew verb used for Lot's wife "looking" back is נבט, nāḇaṭ. Pillar of salt[edit] A pillar of salt named "Lot's wife" is located near the Dead Sea at Mount Sodom in Israel. The Jewish historian Josephus claimed to have seen the pillar of salt which was Lot's wife.[6] Its existence is also attested to by the early church fathers Clement of Rome and Irenaeus.[7] [edit] [edit]
Lot (biblical person) Lot (Hebrew: לוֹט, Modern Lot Tiberian Lôṭ ; "veil" or "covering"[1]) is a person mentioned in the biblical Book of Genesis chapters 11–14 and 19. Notable episodes in his life include his travels with his uncle Abram (Abraham), his flight from the destruction of Sodom and Gomorrah, during which Lot's wife became a pillar of salt, and the seduction by his daughters so that they could bear children. Lot and his father Haran were born and raised in Ur of the Chaldees (Genesis 11:28,31) in the region of Sumeria on the Euphrates River of lower Mesopotamia, roughly four thousand years ago.[4] Haran died in that land before his father Terah. After dwelling in the land of Canaan for a little while, there was a famine, and they journeyed further south into Egypt. Genesis 13 discusses Abram and Lot's return to Canaan after the famine had passed and the lands became fertile again. Lot had encamped on the green Jordan plain among the cities of the plain and initially pitched his tent toward Sodom.
Jonah The story of Jonah[edit] Jonah, son of Amittai, appears in 2 Kings[1] as a prophet from Gath-hepher (a few miles north of Nazareth) active during the reign of Jeroboam II (c.786-746 BC), where he predicts that Jeroboam will recover certain lost territories. Jonah is also the central character in the Book of Jonah. God again orders Jonah to visit Nineveh and to prophesy to its inhabitants. Displeased by this, Jonah refers to his earlier flight to Tarshish while asserting that, since God is merciful, it was inevitable that God would turn from the threatened calamities. God causes a plant (in Hebrew a Kikayon) to grow over Jonah's shelter to give him some shade from the sun. And God said to Jonah: 'Art thou greatly angry for the Kikayon?' Jonah in Christianity[edit] In the New Testament, Jonah is mentioned in Matthew 12:38-41, 16:4 and Luke 11:29-32 The apocryphal Lives of the Prophets, which may be Jewish or Christian in origin, offers further biographical details about Jonah. Muhammad[edit]