Izraelitët e lashtë

Izraelitët (Hebraisht: בְּנֵי יִשְׂרָאֵל‎, Bənēy Yīsrāʾēl, fjalë-për-fjalë 'Bijtë e Izraelit') ishin një grup fisesh që flisnin semitisht në Lindjen e Afërt të lashtë, të cilët, gjatë epokës së hekurit, banonin në një pjesë të Kananit.^[1]^[2]^[3]^[4]

Dëshmia më e hershme e regjistruar e një populli me emrin Izrael shfaqet në Merneptah Stele të Egjiptit të lashtë, që daton rreth vitit 1200 pes. Sipas llogarisë moderne arkeologjike, izraelitët dhe kultura e tyre u degëzuan nga popujt kananitë dhe kulturat e tyre nëpërmjet zhvillimit të një feje të veçantë monolatristike - dhe më vonë monoteiste - të përqendruar te perëndia kombëtare Yahweh.^[5]^[6]^[7] Ata flisnin një formë arkaike të gjuhës hebraike, e cila ishte një varietet rajonal i gjuhës kananite, e njohur sot si hebraishtja biblike.^[8]

Sipas Biblës, izraelitët janë pasardhës të Jakobit, i cili më vonë u quajt Izrael. Pas një thatësire të madhe, Jakobi dhe dymbëdhjetë djemtë e tij ikën në Egjipt, ku më në fund formuan Dymbëdhjetë Fiset e Izraelit. Më vonë izraelitët u nxorrën nga skllavëria në Egjipt dhe më pas u sollën në Kanaan nga Moisiu; ata përfundimisht pushtuan Kanaanin nën udhëheqjen e Jozueut. Studiuesit modernë pajtohen se Bibla nuk ofron një tregim autentik të origjinës së izraelitëve, dhe përkundrazi e shohin atë si një mit të tyre kombëtar. Megjithatë, pranohet se ky tregim ka një "bërthamë historike" për të.^[9]

Një periudhë fisnore u pasua nga ngritja e dy mbretërive izraelite: Izraelit dhe Judës. Bibla portretizon Izraelin dhe Judën si pasardhës të një Mbretërie të mëparshme të Bashkuar të Izraelit, megjithëse historikiteti i saj është i diskutueshëm.^[10]^[11] Mbretëria e Izraelit, me kryeqytetin e saj në Samaria, ra në duart e Perandorisë Neo-Asiriane rreth vitit 720 pes;^[12] ndërsa Mbretëria e Judës, me kryeqytetin e saj në Jeruzalem, u shkatërrua nga Perandoria Neo-Babilonase në vitin 586 pes.^[13] Një pjesë e popullsisë judease u internua në Babiloni, por u kthye në Izrael pasi Kiri i Madh pushtoi rajonin.^[14]

Hebrenjtë dhe samaritanët janë pasardhës të izraelitëve të lashtë.^[15]^[16]^[17]^[18] Judenjtë pretendojnë prejardhjen nga fisi i Judës dhe fisi i Benjaminit, dhe pjesërisht nga fisi i Levit, pasi dhjetë fiset veriore konsideroheshin të humbura pas robërisë asiriane. Samaritanët pretendojnë se kanë prejardhje nga fisi i Efraimit dhe fisi i Manasit (dy djemtë e Jozefit) si dhe nga fisi i Levit. Grupe të tjera kanë pretenduar gjithashtu lidhje me izraelitët gjatë historisë.

Shiko edhe

Referime

^ Finkelstein, Israel. "Ethnicity and origin of the Iron I settlers in the Highlands of Canaan: Can the real Israel stand up?." The Biblical archaeologist 59.4 (1996): 198–212.
^ Finkelstein, Israel. The archaeology of the Israelite settlement. Jerusalem: Israel Exploration Society, 1988.
^ Finkelstein, Israel, and Nadav Na'aman, eds. From nomadism to monarchy: archaeological and historical aspects of early Israel. Yad Izhak Ben-Zvi, 1994.
^ Finkelstein, Israel. "The archaeology of the United Monarchy: an alternative view." Levant 28.1 (1996): 177–87.
^ Mark Smith in "The Early History of God: Yahweh and Other Deities of Ancient Israel" states "Despite the long regnant model that the Canaanites and Israelites were people of fundamentally different culture, archaeological data now casts doubt on this view. The material culture of the region exhibits numerous common points between Israelites and Canaanites in the Iron I period (c. 1200–1000 BCE). The record would suggest that the Israelite culture largely overlapped with and derived from Canaanite culture... In short, Israelite culture was largely Canaanite in nature. Given the information available, one cannot maintain a radical cultural separation between Canaanites and Israelites for the Iron I period." (pp. 6–7). Smith, Mark (2002) "The Early History of God: Yahweh and Other Deities of Ancient Israel" (Eerdman's)
^ Rendsberg, Gary (2008). "Israel without the Bible". In Frederick E. Greenspahn. The Hebrew Bible: New Insights and Scholarship. NYU Press, pp. 3–5
^ Gnuse, Robert Karl (1997). No Other Gods: Emergent Monotheism in Israel (në anglisht). Sheffield Academic Press Ltd. fq. 28, 31. ISBN 1-85075-657-0.
^ Steiner, Richard C. (1997), "Ancient Hebrew", in Hetzron, Robert (ed.), The Semitic Languages, Routledge, pp. 145–173, ISBN 978-0-415-05767-7
^ Dever, William (2001). What Did the Biblical Writers Know, and When Did They Know It? (në anglisht). Eerdmans. fq. 98–99. ISBN 3-927120-37-5. After a century of exhaustive investigation, all respectable archaeologists have given up hope of recovering any context that would make Abraham, Isaac, or Jacob credible "historical figures" [...] archaeological investigation of Moses and the Exodus has similarly been discarded as a fruitless pursuit.
^ Thomas, Zachary (2016-04-22). "Debating the United Monarchy: Let's See How Far We've Come". Biblical Theology Bulletin (në anglisht). 46 (2): 59–69. doi:10.1177/0146107916639208. ISSN 0146-1079. S2CID 147053561.
^ Lipschits, Oded (2014). "The history of Israel in the biblical period". përmbledhur nga Berlin, Adele; Brettler, Marc Zvi (red.). The Jewish Study Bible (në anglisht) (bot. 2nd). Oxford University Press. fq. 2107–2119. ISBN 978-0-19-997846-5. As this essay will show, however, the premonarchic period long ago became a literary description of the mythological roots, the early beginnings of the nation and the way to describe the right of Israel on its land. The archeological evidence also does not support the existence of a united monarchy under David and Solomon as described in the Bible, so the rubric of "united monarchy" is best abandoned, although it remains useful for discussing how the Bible views the Israelite past. [...] Although the kingdom of Judah is mentioned in some ancient inscriptions, they never suggest that it was part of a unit comprised of Israel and Judah. There are no extrabiblical indications of a united monarchy called "Israel."
^ Broshi, Maguen (2001). Bread, Wine, Walls and Scrolls (në anglisht). Bloomsbury Publishing. fq. 174. ISBN 978-1-84127-201-6.
^ Faust, Avraham (2012-08-29). Judah in the Neo-Babylonian Period (në anglisht). Society of Biblical Literature. fq. 1. doi:10.2307/j.ctt5vjz28. ISBN 978-1-58983-641-9.
^ Jonathan Stökl, Caroline Waerzegger (2015). Exile and Return: The Babylonian Context (në anglisht). Walter de Gruyter GmbH & Co. fq. 7–11, 30, 226.
^ Adams, Hannah (1840). The history of the Jews : from the destruction of Jerusalem to the present time (në anglisht). Sold at the London Society House and by Duncan and Malcom, and Wertheim. OCLC 894671497.
^ Brenner, Michael (2010). A short history of the Jews (në anglisht). Princeton, N.J.: Princeton University Press. ISBN 978-0-691-14351-4. OCLC 463855870.
^ Ostrer, Harry (2012). Legacy : a Genetic History of the Jewish People (në anglisht). Oxford University Press USA. ISBN 978-1-280-87519-9. OCLC 798209542.
^ Kartveit, Magnar (2014-01-01). "Review of Knoppers, Gary N., Jews and Samaritans: The Origins and History of Their Early Relations (Oxford: Oxford University Press 2013)". The Journal of Hebrew Scriptures (në anglisht). 14. doi:10.5508/jhs.2014.v14.r25. ISSN 1203-1542.

[1] Finkelstein, Israel. "Ethnicity and origin of the Iron I settlers in the Highlands of Canaan: Can the real Israel stand up?." The Biblical archaeologist 59.4 (1996): 198–212.

[2] Finkelstein, Israel. The archaeology of the Israelite settlement. Jerusalem: Israel Exploration Society, 1988.

[3] Finkelstein, Israel, and Nadav Na'aman, eds. From nomadism to monarchy: archaeological and historical aspects of early Israel. Yad Izhak Ben-Zvi, 1994.

[4] Finkelstein, Israel. "The archaeology of the United Monarchy: an alternative view." Levant 28.1 (1996): 177–87.

[auto1-5] Mark Smith in "The Early History of God: Yahweh and Other Deities of Ancient Israel" states "Despite the long regnant model that the Canaanites and Israelites were people of fundamentally different culture, archaeological data now casts doubt on this view. The material culture of the region exhibits numerous common points between Israelites and Canaanites in the Iron I period (c. 1200–1000 BCE). The record would suggest that the Israelite culture largely overlapped with and derived from Canaanite culture... In short, Israelite culture was largely Canaanite in nature. Given the information available, one cannot maintain a radical cultural separation between Canaanites and Israelites for the Iron I period." (pp. 6–7). Smith, Mark (2002) "The Early History of God: Yahweh and Other Deities of Ancient Israel" (Eerdman's)

[auto-6] Rendsberg, Gary (2008). "Israel without the Bible". In Frederick E. Greenspahn. The Hebrew Bible: New Insights and Scholarship. NYU Press, pp. 3–5

[7] Gnuse, Robert Karl (1997). No Other Gods: Emergent Monotheism in Israel (në anglisht). Sheffield Academic Press Ltd. fq. 28, 31. ISBN 1-85075-657-0.

[8] Steiner, Richard C. (1997), "Ancient Hebrew", in Hetzron, Robert (ed.), The Semitic Languages, Routledge, pp. 145–173, ISBN 978-0-415-05767-7

[:0-9] Dever, William (2001). What Did the Biblical Writers Know, and When Did They Know It? (në anglisht). Eerdmans. fq. 98–99. ISBN 3-927120-37-5. After a century of exhaustive investigation, all respectable archaeologists have given up hope of recovering any context that would make Abraham, Isaac, or Jacob credible "historical figures" [...] archaeological investigation of Moses and the Exodus has similarly been discarded as a fruitless pursuit.

[Zachary-10] Thomas, Zachary (2016-04-22). "Debating the United Monarchy: Let's See How Far We've Come". Biblical Theology Bulletin (në anglisht). 46 (2): 59–69. doi:10.1177/0146107916639208. ISSN 0146-1079. S2CID 147053561.

[lipschits-11] Lipschits, Oded (2014). "The history of Israel in the biblical period". përmbledhur nga Berlin, Adele; Brettler, Marc Zvi (red.). The Jewish Study Bible (në anglisht) (bot. 2nd). Oxford University Press. fq. 2107–2119. ISBN 978-0-19-997846-5. As this essay will show, however, the premonarchic period long ago became a literary description of the mythological roots, the early beginnings of the nation and the way to describe the right of Israel on its land. The archeological evidence also does not support the existence of a united monarchy under David and Solomon as described in the Bible, so the rubric of "united monarchy" is best abandoned, although it remains useful for discussing how the Bible views the Israelite past. [...] Although the kingdom of Judah is mentioned in some ancient inscriptions, they never suggest that it was part of a unit comprised of Israel and Judah. There are no extrabiblical indications of a united monarchy called "Israel."

[Broshi_2001_1742-12] Broshi, Maguen (2001). Bread, Wine, Walls and Scrolls (në anglisht). Bloomsbury Publishing. fq. 174. ISBN 978-1-84127-201-6.

[13] Faust, Avraham (2012-08-29). Judah in the Neo-Babylonian Period (në anglisht). Society of Biblical Literature. fq. 1. doi:10.2307/j.ctt5vjz28. ISBN 978-1-58983-641-9.

[14] Jonathan Stökl, Caroline Waerzegger (2015). Exile and Return: The Babylonian Context (në anglisht). Walter de Gruyter GmbH & Co. fq. 7–11, 30, 226.

[15] Adams, Hannah (1840). The history of the Jews : from the destruction of Jerusalem to the present time (në anglisht). Sold at the London Society House and by Duncan and Malcom, and Wertheim. OCLC 894671497.

[16] Brenner, Michael (2010). A short history of the Jews (në anglisht). Princeton, N.J.: Princeton University Press. ISBN 978-0-691-14351-4. OCLC 463855870.

[17] Ostrer, Harry (2012). Legacy : a Genetic History of the Jewish People (në anglisht). Oxford University Press USA. ISBN 978-1-280-87519-9. OCLC 798209542.

[18] Kartveit, Magnar (2014-01-01). "Review of Knoppers, Gary N., Jews and Samaritans: The Origins and History of Their Early Relations (Oxford: Oxford University Press 2013)". The Journal of Hebrew Scriptures (në anglisht). 14. doi:10.5508/jhs.2014.v14.r25. ISSN 1203-1542.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]

[17]

[18]