Israel, Not "Palestine"

[JStone]

Israel, not palestine. palestine was a Roman invention to call Israel during the Roman Empire that no longer exists. palestine doesn't exist

Old Testament

Exodus 34:27: Then the LORD said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.

New Testament

John 12:13 They took palm branches and went out to meet him, shouting, “Hosanna! “Blessed is he who comes in the name of the Lord! “Blessed is the king of Israel!”

Quran

Quran 10:93 We settled the Children of Israel in a beautiful dwelling-place, and provided for them sustenance of the best: it was after knowledge had been granted to them.

Click "Watch on Youtube"
[ame=http://www.youtube.com/watch?v=9Xrnw-yIc9w]The True History of Palestine - YouTube[/ame]

 

[MJB12741]

But how can this be? You see, I learned from Ima that "Israel did not exist until 1948." Thats when the Jews became the Israelites. Amazing what we learn here on this board.

Israel, not palestine. palestine was a Roman invention to call Israel during the Roman Empire that no longer exists. palestine doesn't exist

Old Testament

Exodus 34:27: Then the LORD said to Moses, “Write down these words, for in accordance with these words I have made a covenant with you and with Israel.

New Testament

John 12:13 They took palm branches and went out to meet him, shouting, “Hosanna! “Blessed is he who comes in the name of the Lord! “Blessed is the king of Israel!”

Quran

Quran 10:93 We settled the Children of Israel in a beautiful dwelling-place, and provided for them sustenance of the best: it was after knowledge had been granted to them.

Click "Watch on Youtube"
[ame=http://www.youtube.com/watch?v=9Xrnw-yIc9w]The True History of Palestine - YouTube[/ame]

 

[JStone]

Hebrew Bible, 2 Kings

Now, Mesha king of Moab, was a sheep breeder who used to pay the king of Israel one hundred thousand lambs and the wool of one hundred thousand rams. But when Ahab died, the king of Moab rebelled against the king of Israel

Louve, Paris: The Mesha Stele [ca. 830 BCE]

The stele of King Mesha constitutes one of the most important direct accounts of the history of the world that is related in the Bible. The inscription pays tribute to the sovereign, celebrating his great building works and victories over the kingdom of Israel during the reign of Ahab, son of Omri. The mention of "Israel" is its earliest known written occurence.
The Mesha Stele | Louvre Museum | Paris

Mesha Stele Inscription...

I am Mesha, son of Chemosh, the king of Moab. My father reigned over Moab for thirty years, and I reigned after my father. And I made this high-place for Chemosh [national god] in Qarcho.because he has delivered me from all kings, and because he has made me triumph over all my enemies.

Omri was the king of Israel, and he humbled Moab for many years. And the king of Israel had built Yahaz, and he stayed there throughout his campaign against me; and Chemosh drove him away before my face.

Harvard University Semitic Museum: The Mesha Stele--Israel

Mesha ruled Moab, east of the Dead Sea, during the ninth century BCE. Mesha recounts his principal achievements as king. The most important of these was his recovery from Israel of Moabite lands north of the Arnon River.

There is also a measure of bombast: Mesha proclaims that "Israel perished utterly forever," which certainly was not the case, though in one town alone he says he slaughtered seven thousand Israelite "men, boys, women, girls and concubines" in devotion to Ashtar-Chemosh.

Omri, king of Israel, who ruled a generation before Mesha, is mentioned several times. The earliest known reference to Yahweh [Hebrew God] in a Semitic inscription is also to be found here. At the extant bottom of the stela, Mesha describes an encounter with the House of David, that is, Judah. Although the passage is badly broken, it is clear that Mesha takes credit for a victory over the House of David in the territory south of the Arnon. The words representing king of Israel, Yahweh and House of [Da]vid are highlighted at the top, middle and bottom of the stela respectively.
Mesha of Moab § Semitic Museum

 

[JStone]

Jesus Enters Jerusalem as King of Israel John 12 Commentary - Jesus Enters Jerusalem as King of Israel - BibleGateway.com

Jesus' entry into Jerusalem is very dramatic. Passover was one of the three feasts that Jews were supposed to attend in Jerusalem, and consequently the population of Jerusalem swelled enormously at this time. As this great crowd is beginning to gather from around Israel and the larger world of the diaspora, news about Jesus is spreading, and people are wondering whether he will come to the feast. On Sunday, the day after the party in Bethany at which Mary anointed Jesus, news arrives that Jesus is on his way to Jerusalem, and a crowd of pilgrims, presumably those who had been wondering if he would come, goes out to meet him. Mary's private expression of emotion is now matched by the crowd's public outpouring of enthusiasm.

They shout Hosanna! Blessed is he who comes in the name of the Lord!. These are lines from one of the Psalms of Ascents sung as a welcome to pilgrims coming up to Jerusalem. As such, this is an entirely appropriate thing to do as Jesus is coming up to Jerusalem. But there is more involved here. The cry of Hosanna! is a Hebrew word (hoshi`ah-na) that had become a greeting or shout of praise but that actually meant "Save!" or "Help!" (an intensive form of imperative). Not surprisingly, forms of this word were used to address the king with a need. Furthermore, the palm branches the people carry are symbolic of a victorious ruler Indeed, in an apocalyptic text from the Maccabean era, palms are mentioned in association with the coming of the messianic salvation on the Mount of Olives. The cry of Hosanna! and the palm branches are in themselves somewhat ambiguous, but their import is made clear as the crowd adds a further line, Blessed is the King of Israel!. Clearly they see in Jesus the answer to their nationalistic, messianic hopes. Earlier a crowd had wanted to make Jesus king, and now this crowd is recognizing him as king in the city of the great King. Here is the great dream of a Davidic ruler who would come and liberate Israel, establishing peace and subduing the Gentiles.

The crowd, in their messianic, nationalistic fervor, adds another line not found in the Psalm of Ascent: Blessed is the King of Israel! . This acclamation ties together the whole of Jesus' ministry up to this point, signaled by the word Israel. Apart from this verse, the words Israel and Israelite occur only in the first three chapters. John the Baptist's witness to Israel finds its initial response in the confession of Nathanael, a true Israelite, when Nathanael confesses Jesus to be the Son of God, the King of Israel. Nathanael stands in marked contrast to Nicodemus, a teacher of Israel who is unable to understand earthly things, let alone heavenly things. So the first three chapters are characterized by a concern with the initial witness to Israel, and this motif now finds its fullness in this crowd's acclamation of Jesus as the King of Israel. Jesus is indeed King of Israel, and this motif now comes to the fore as the story nears its end). His kingdom, however, far transcends Israel's boundaries. "What honor was it to the Lord to be King of Israel? What great thing was it to the King of eternity to become the King of men?"

The crowd is probably not aware that the line they have added to the acclamation is an echo of another passage that further contributes to the depth of revelation concerning Jesus in this story: "The Lord, the King of Israel, is with you; never again will you fear any harm"

 

[JStone]

John 1:49 Then Nathanael declared, "Rabbi, you are the Son of God; you are the King of Israel."