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38-627: Cabul is first mentioned as one of the landmarks on the boundary of Asher , in Joshua 19:27 . Josephus refers to it as "the village of Chabolo situated in the confines of Ptolemais", and was the western border of Lower Galilee before joining the Phoenician coast. It was assigned to the Tribe of Asher . The name "Kabul" may have been derived from the Aramaic word mekubbal , which means "clad", as in

76-629: A daughter Serah, whom Asher treated as affectionately as if she had been of his own flesh and blood, so that the Bible itself speaks of Serah as Asher's daughter. According to the Book of Jubilees (34:20), Asher's wife was named "Iyon" (probably, "dove"). Asher's descendants in more than one regard deserved their name ("Asher" meaning "happiness"). The tribe of Asher was the one most blessed with male children; and its women were so beautiful that priests and princes sought them in marriage. The abundance of oil in

114-568: Is also seen in Genesis 6:1–4 in the sexual union of the sons of God with human women: Yahweh declares this a transgression and limits the life span of their offspring. In Genesis 11:1–9 , the Tower of Babel seeks to rise into the divine sphere, but is prevented when Yahweh confuses mankind's language. A third theme is progressive corruption of humanity. God creates a world that is "very good", without predation or violence, but Eve 's disobedience

152-438: Is described, by classical rabbinical sources, as being entirely innocent of evil intent, and always in search of harmony between his brothers. Asher was born on 20 Shevat 2199 (1562 BCE). According to some accounts 2 Shevat is the date of his death. Asher married twice. His first wife was Adon , a great-granddaughter of Ishmael ; his second, Hadurah , a granddaughter of Eber and a widow. By her first marriage Hadurah had

190-519: Is difficult to determine what portion of Exodus 1–15 is J and what is E; however, it is easy to see the parallel P strand, which also gives an account of Israel's bondage and the Exodus miracles of its own. After leaving Egypt, J gives its own account of releasing water from a rock and God raining Manna upon the Israelites. Thereafter, there is almost no J material in Exodus, except J's account of

228-564: Is followed by Cain 's murder of his brother Abel , until Yahweh resolves to destroy his corrupt creatures with the Flood . Corruption returns after the Flood, but God accepts that his creation is flawed. Julius Wellhausen , the 19th century German scholar responsible for the classical form of the documentary hypothesis, did not attempt to date J more precisely than the monarchical period of Israel's history . In 1938, Gerhard von Rad placed J at

266-688: Is from P), this is followed by the Garden of Eden story, Cain and Abel , Cain's descendants, the Nephilim , a flood story (tightly intertwined with a parallel account from P), Noah 's descendants, the incest incident in Noah's tent from Genesis 6, the Table of Nations , and the Tower of Babel . These chapters make up the so-called Primeval History , the story of mankind prior to Abraham, and J and P provide roughly equal amounts of material. The Jahwist provides

304-460: Is taken from the soil [ Adamah in Hebrew]." Initially, man lives in harmony with the soil, but after man eats from the tree of the knowledge of good and evil , Yahweh curses the soil, condemning man to toil for his food and to return into the soil upon death. Later, Cain is a tiller of the soil ( adamah ), and after murdering his brother, Cain is cursed from the ground . The harmony between man and

342-544: Is usually transcribed into English as Weshesh ) can be decomposed as men of Uash in Hebrew , and hence possibly a corruption of Asher . A Samaritan tradition recorded in the late 19th century considered Neby Toba near Tubas to be the burial place of Asher. Yahwist The Jahwist , or Yahwist , often abbreviated J , is one of the most widely recognized sources of the Pentateuch ( Torah ), together with

380-570: The Book of Genesis , was the last of the two sons of Jacob and Zilpah (Jacob's eighth son) and the founder of the Israelite Tribe of Asher . The text of the Torah states that the name of Asher means "happy" or "blessing", implying a derivation from the Hebrew term osher in two variations: beoshri (meaning in my good fortune ), and ishsheruni . Some textual scholars who embrace

418-755: The Deuteronomist , the Priestly source and the Elohist . The existence of the Jahwist text is somewhat controversial, with a number of scholars, especially in Europe, denying that it ever existed as a coherent independent document. Nevertheless, many scholars do assume its existence. The Jahwist is so named because of its characteristic use of the term Yahweh ( German : Jahwe ; Hebrew : יהוה ) for God. Modern scholars agree that separate sources underlie

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456-688: The Ten Commandments, also known as the Ritual Decalogue . J is generally not focused on law. The vast majority of scholars attribute almost the entirety of Leviticus to P. J begins with Numbers 10–14 , the departure from Sinai , the story of the spies who are afraid of the giants in Canaan , and the refusal of the Israelites to enter the Promised Land —which then brings on the wrath of Yahweh, who condemns them to wander in

494-446: The Torah (Gen. 46:17). Her mother is not named. According to classical rabbinical literature , Serach's mother was named Hadurah , and was a descendant of Eber . Although Hadurah was a wife of Asher, it was her second marriage, and Serach's father was actually Hadurah's first husband, who had died. In classical rabbinical literature , Hadurah's marriage to Asher was his second marriage as well, his first having been to Adon , who

532-417: The redactors , whom they see as adding much material of their own rather than as simply passive combiners of documents. The simple form of the documentary hypothesis has been refined by its own adherents as well. The most notable revision in recent decades is to admit that the individual E and J documents are irrecoverable altogether, major parts of them having been scrapped by the first JE redactor; or that

570-461: The "E" Joseph narrative with more lineage details assumed important to post-exilic authors for the purpose of rebuilding the nation in the second temple period. Scholars argue regarding how much of Exodus is attributable to J and how much to E, as beginning in Exodus 3 the E source also refers to God as Yahweh. J provides much of the material of Exodus 1–5 but is closely intertwined with E. Thus, it

608-455: The E document was never independent, but rather was a part of the J document. In J, Yahweh is an anthropomorphic figure both physically ( Genesis 3:8 , Genesis 11:5 , Exodus 17:7 ) and in personality, as when Abraham bargained with Yahweh for the fate of Sodom and Gomorrah ; or during the exodus when Yahweh threatened to destroy the unfaithful Israelites and raise Moses ' descendants instead, but "relented and did not bring on his people

646-452: The Exodus ; this seems to be partly contradicted by Egyptian records (assuming a late Exodus date), according to which a group named Aseru , a name from which Asher is probably derived, were, in the 14th century BC, living in a similar region to Asher's traditional territory, in Canaan. Asher's daughter, Serah (also transliterated as Serach), is the only granddaughter of Jacob mentioned in

684-524: The JEDP hypothesis attribute them to different sources: one to the Yahwist and the other to the Elohist . The Bible states that at his birth Leah exclaimed, "Happy am I! for the daughters will call me happy: so she called his name Asher", meaning "happy" (Genesis 30:13). Some scholars argue that the name of Asher may have to do with a deity originally worshipped by the tribe, either Asherah , or Ashur ,

722-414: The Pentateuch, but there is much disagreement on how these sources were used by the authors to write the first five books of the Bible. The documentary hypothesis , that priestly editors wove several independent source narratives into the single text of the Pentateuch, dominated much of the 20th century, but the consensus surrounding this hypothesis has now broken down. Its critics give a much larger role to

760-470: The Test. Patr., Asher, 5, Asher is regarded as the example of a virtuous man who with singlemindedness strives only for the general good. According to classical rabbinical literature, Asher had informed his brothers about Reuben 's incest with Bilhah . As a result Asher came to be on bad terms with his brothers. Once Reuben confessed, the brothers realised they had been unjust towards Asher. Asher's motivation

798-658: The area to Tyrian control. Josephus describes Cabul as being "the place that divides the country of Ptolemais from our nation" ( War II 18:503). The architecture of Cabul, unlike other cities of the Galilee, was similar to that of Tyre, Sidon, and Beirut. In the First Jewish–Roman War , Cabul was attacked by Cestius Gallus in 66 CE. Upon the approach of the Roman army, the inhabitants of Cabul ( Greek : Χαβουλών , translated in some English texts as Zabulon ) had fled

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836-409: The bulk of the remainder of Genesis, the material concerning Abraham, Isaac , Jacob and Joseph . Those following the classical documentary hypothesis today describe the J text spanning Genesis 2:4 to Genesis 35 with the end of the renaming of Jacob as Israel and the completion of the patriarchs of the twelve tribes. The Joseph narrative seems to be an addition from a northern "E" narrative due to

874-434: The chief Assyrian deity; the latter possibility is cognate with Asher. Asher and his four sons and daughter settled in Canaan . On his deathbed, Jacob blesses Asher by saying that "his bread shall be fat, and he shall yield royal dainties" (Gen. 49:20). Moses said of Asher: "May Asher be blessed above other sons; may he be esteemed by his brothers; may he bathe his feet in olive oil." (Deuteronomy 33:24). Asher

912-463: The city, while the soldiery were given leave to plunder and burn the city. For a time it served as Josephus' headquarters in Galilee in 67 CE. Judah and Hillel , sons of R. Gamaliel III , were received as guests in Cabul with great honor and paid a visit to a local bath. It was the home of a Rabbi Zakkai, and was famous for its abundance of wine and oil; it also had a synagogue and public baths. After

950-414: The court of Solomon , c. 950 BCE, and argued that his purpose in writing was to provide a theological justification for the unified state created by Solomon's father, David . This was generally accepted until a crucial 1976 study by H. H. Schmid , Der sogenannte Jahwist ("The So-called Yahwist"), argued that J knew the prophetic books of the 8th and 7th centuries BCE, while the prophets did not know

988-523: The disaster" when dissuaded by Moses. J has a particular concern with Judah , including its relationship with its rival and neighbor, Edom ; on Judahite cities such as Jerusalem ; and strongly supports of the legitimacy of the Davidic monarchy . J is also critical of the other tribes of Israel , suggesting that the Northern Kingdom 's capital of Shechem was established after a massacre of

1026-802: The fall of Jerusalem, priests of the Shecaniah (Shekhanyah) family settled there. In the Crusader Kingdom of Jerusalem , it was the seat of a seigniory known as Cabor. In 2010, an archaeological survey of Cabul was conducted by Omar Zidan on behalf of the Israel Antiquities Authority (IAA). [REDACTED]  This article incorporates text from a publication now in the public domain :  Singer, Isidore ; et al., eds. (1901–1906). "Cabul". The Jewish Encyclopedia . New York: Funk & Wagnalls. Asher Asher ( Hebrew : אָשֵׁר ’Āšēr ), in

1064-707: The inhabitants were "clad" in gold and silver. King Solomon handed over a district in the north-west of Galilee near Tyre , containing twenty cities, to Hiram I , the king of Tyre , in repayment for his help in building Solomon's Temple in Jerusalem . Hiram was not pleased with the gift, however, and called them "the land of Cabul", the name signifying "good for nothing". The writer of 1 Kings 9 says they were called by this name "to this day". Josephus interprets "Cabul" as meaning "what does not please" (in Phoenician ) but doubt has been cast on this interpretation of

1102-590: The land possessed by Asher so enriched the tribe that none of them needed to hire a habitation. The soil was so fertile that in times of scarcity, and especially in the Sabbatical year, Asher provided all Israel with olive-oil. The Asherites were also renowned for wisdom. A number of scholars have proposed that the tribe of Asher actually originated as the Weshesh group of Sea Peoples —the name Weshesh (or rather Uashesh / Ueshesh —for easy pronunciation, this

1140-481: The more ethereal, pro-active, and prophetic nature of God compared to the reactive and anthropomorphic God of the J text. The latest additions of the P text frame the J narratives. P text "glue" can be perceived in Genesis 1 (framing the book), Genesis 5 recounts Genesis 1 and provides a characteristic priestly lineage detail for Adam and, amongst other locations, Genesis 35, bridging the J text patriarchal narratives to

1178-413: The original inhabitants ( Genesis 34 ). Michael D. Coogan suggests three recurring themes in the Jahwist tradition: the relationship between humans and soil, separation between humans and God, and progressive human corruption. J is unique in emphasizing a close relationship between humans and the soil. This motif is first found in Genesis 2:4b–3:24 when "the first human is called Adam because he

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1216-468: The soil is, seemingly, restored with Noah , a man of the soil who will bring surviving humanity relief from toil. Noah's drunkenness also links humans with the soil, its produce, and corruption. Another recurring theme is the boundary between the divine and human realms. In Genesis 3:22 , by eating the forbidden fruit , man and woman become like gods and are banished from the Garden of Eden , extinguishing their immortality and divine blessing. This theme

1254-415: The term. The Pulpit Commentary suggests they were unacceptable because "really they were mere villages". Archaeological excavations at Khirbet Rosh Zayit, located 2km northeast of modern Kabul, Israel , have revealed an Israelite settlement from the 12th century BCE, and built upon it a Phoenician fortification from the 10th century BCE. The excavator suggests that this is evidence of Solomon's transfer of

1292-510: The traditions of the Torah, meaning J could not be earlier than the 7th century. A minority of scholars place J even later, in the exilic and/or post-exilic period (6th–5th centuries BCE). The following is a record of the stories in the Bible that are generally accepted by the wider academic community as having been written by the J source: The Jahwist begins with the Genesis creation narrative at Genesis 2:4 (the creation story at Genesis 1

1330-459: The tribe of Asher as being not of entirely Israelite origin; they believe that Asher consisted of certain clans affiliated with portions of the Israelite tribal confederation, but which were never incorporated into the body politic . The Torah states that Asher had four sons and one daughter, who were born in Canaan and migrated with him to Egypt , with their descendants remaining there until

1368-485: The wilderness for the next forty years. J resumes at chapter 16, the story of the rebellion of Dathan and Abiram , which was spliced together with the account of Korah's rebellion from P by the Redactor. It is generally also believed that J provides large portions of chapters 21 to 24, covering the story of the bronze serpent, Balaam and his talking ass (although Friedman attributes this to E), and finally ending with

1406-416: Was a descendant of Ishmael . The Book of Jubilees contradicts this, arguing instead that Asher's wife was named Ijon (which probably means dove ). Asher's sons were Jimnah, Ishuah, Isui, and Beriah. Asher was the very one whose endeavor it had always been to reconcile the brothers, especially when they disputed as to who among them was destined to be the ancestor of the priests (Sifre, Deut. 355). In

1444-409: Was the eighth son of the patriarch Jacob and the traditional progenitor of the tribe Asher. Asher is represented as the younger brother of Gad ; these two being the sons of Zilpah, the handmaid of Leah (Genesis 35:26). The Biblical account shows Zilpah's status as a handmaid change to an actual wife of Jacob (Genesis 30:9). Some biblical scholars regard this status as indicating that the authors saw

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