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yuèdòuxī bó lái rén Hebrewszài诗海dezuòpǐn!!! |
《 jiù yuē》 zhōng céng bǎ zú cháng yà bó lā hǎn shuō chéng shì tóng ivri chù yú tóng yī gè shí dài。 ivri yī cí zài xī bó lái yǔ zhōng jí zhǐ xī bó lái rén， qí fù shù xíng shì shì ivrim huò ibrim. dàn shì， xī bó lái zhè gè míng chēng zài《 jiù yuē》 zhōng jīhū zǒng shì qí tā mín zú duì yǐ sè liè rén de chēng hū， ér bù shì xī bó lái rén de zì chēng。 jī yú zhè yī yuán yīn， xī bó lái zhè gè chēng wèi de lái yuán běn shēn shì bù yì què dìng de。 xī bó lái yī cí yě kě néng yuán yú xī bó lái yǔ eber huò ever, qí yì wéi「 lìng yī fāng miàn」， xiǎng lái zhè réng shì zhǐ yà bó lā hǎn， yīn wéi tā jìn rù jiā nán shì cóng yòu fā lā dǐ hé huò yuē dàn hé de「 bǐ 'àn」 chū fā de。「 xī bó lái rén」 zhè yī míng zì hái kě tóng bàn yóu mù de hā bǐ lǔ rén (Habiru) xiāng lián xì qǐ lái， jù qián 13 hé qián 12 shì jì de gǔ 'āi jí míng kè jìzǎi， hā bǐ lǔ rén céng zài 'āi jí dìng jū。
xī bó lái rén (Hebrews) zì chēng shì yǐ sè liè rén。 tā men zài jì yuán qián 11 shì jì jiàn lì liǎo wáng guó， chū dài guó wáng shì sǎo luó， dì 'èr dài shì dà wèi wáng， dì sān dài suǒ luó mén wáng zài wèi de shí hòu guó lì dǐng shèng， chéng xiàn qián suǒ wèi yòu de fán róng jǐng xiàng， suǒ luó mén wáng sǐ hòu， fēn liè chéng yǐ sè liè hé yóu dà liǎng gè guó jiā。
nǐ zhī dào “ yǐ sè liè rén ” de lái lì má ? zhè hái dé cóng shàng gǔ shí dài de xī bó lái rén shuō qǐ。 jù《 shèng jīng》 jìzǎi， xī bó lái rén de xiān zǔ yà bó lā hǎn jiā zú qǐ yuán yú sū měi 'ěr。 tā men shì shǎn zú yǔ xì de yī zhī， tā men zuì zǎo chū xiàn yú měi suǒ bù dá mǐ yà。
xī bó lái rén yuán lái shì yī yóu mù mín zú， dà zhì zài gōng yuán qián 1900 nián zhì qián 1500 nián zhī jiān， tā men zhú jiàn yóu měi suǒ bù dá mǐ yà qiān rù xù lì yà， suí hòu qiān rù 'āi jí。 jiù zài zhè jǐ bǎi nián jiān， yòu yī gè zì chēng shì yà bó lā hǎn de sūn zǐ yǎ gè de hòu yì de xī bó lái bù luò kāi shǐ yòng yǎ gè de bié míng chēng hū zì jǐ wéi“ yǐ sè liè rén”。 jù《 shì jì》 de jìzǎi， zài yǎ gè yǔ yī wèi tiān shǐ juédòu liǎo zhěng zhěng yī gè tōng xiāo zhī hòu， tā dé dào liǎo“ yǐ sè liè” zhè yī chēng hào， yì wéi“ shén de yǒng shì”。《 shèng jīng》 zhōng jìzǎi liǎo zhè zé gù shì： tiān shǐ duì nà wèi xī bó lái rén shuō：“ nǐ de míng bù yào zài jiào yǎ gè， yào jiào yǐ sè liè， yīn wéi nǐ yǔ shén yǔ rén jiào lì， dū dé liǎo shèng。
zài lǚ jū 'āi jí de dà yuē 300 nián jiān， shì féng xīn wáng guó zhū fǎ lǎo zhèng shì tú chuàng jiàn yī gè 'āi jí dì guó bìng xún zhǎo kōng qián duō de nú lì lái wéi chí guó nèi jīng jì de yùn zhuǎn， xī bó lái rén shòu dào liǎo zhǒng zhǒng nú yì。
zhèng shì zài nà shí， zài gōng yuán qián 1250 nián zuǒ yòu， xī bó lái rén zhōng yú zhǎo dào liǎo yī wèi lǐng xiù jí yīng yǒng de mó xī， tā shuài lǐng tā men bǎi tuō liǎo 'āi jí de shù fù， lí kāi 'āi jí dào liǎo xī nài bàn dǎo ( zhè shì wèi yú 'āi jí hé jiā nán zhī jiān de yī piàn shā mò dì dài )， bìng shuō fú tā men chóng fèng yǎ hè wéi shén， gāi shén de míng zì hòu lái bèi xiě zuò yé hé huá。
yě zhèng shì zài nà shí， suǒ yòu xī bó lái réndōu chéng liǎo yǐ sè liè rén， yīn wéi tā men zài mó xī de quàn shuō xià xiāng xìn， yé hé huá shì yà bó lā hǎn、 yǐ sǎ hé yǎ gè de shén， jiēguǒ yǐ sè liè de shén yě jiù chéng liǎo tā men quán mín zú chóng fèng de shén。
xī bó lái rén zài xī nài shā mò dì dài yóu dàng liǎo dà yuē yī dài rén shí jiān， qí hòu tā men jué dìng qiān huí bǐ zhè lǐ fù ráo dé duō de jiā nán zhī dì； xiāng duì yú gān hàn de xī nài huāng mò 'ér yán， jiā nán què shí tài guò fù ráo liǎo， zài tā men kàn lái shì piàn“ liú zhe
bù guò zhè cì qiān xǐ bìng fēi jiǎn dān de bān qiān hé dìng jū， yīn wéi jiā nán yǐ jīng wéi lìng yī gè jiǎng shǎn zú yǔ xì yǔ yán de jiā nán rén zhàn lǐng liǎo， hòu zhě bù yuàn yǔ xī bó lái rén gòng xiǎng tā men de tǔ dì。 yīn 'ér xī bó lái rén bù dé bù sù zhū wǔ lì， ér shì shí zhèng míng zhè yī lì chéng jìn zhǎn chí huǎn qiě bù mǎn jiān xīn。
mó xī de jì chéng zhě yuē shū yà què shí duó qǔ liǎo jiā nán de yī xiē dì qū， dàn shōu huò bìng bù tài dà， yīn wéi yóu mù de yǐ sè liè rù zhuāng bèi jiào chā， wú fǎ yòng wéi chéng zhàn shù gōng kè jiā nán fáng yù jiān gù de chéng chí。 cǐ wài， yuē shū yà sǐ hòu， yǐ sè liè gè bù zhòng yòu gè zì wéi zhèng， wú fǎ cǎi qǔ tǒng yī de jūn shì xíng dòng， yīn 'ér gōng chéng lüè dì gōng zuò jìn zhǎn gèng xiǎo。
jiēguǒ， jīng guò yī gè shì jì de zhēng zhàn， yǐ sè liè rén suǒ huò dé de zhǐ shì jiā nán de yī xiē qiū líng dì dài hé wéi shǔbù duō de tǔ dì jiào bù féi wò de hé gǔ。 zài gōng yuán qián 1025 nián qián hòu， yī wèi míng jiào sǎ mǔ 'ěr de bù luò shì shī yǐ qí rén gé lì liàng yíng dé liǎo yǐ sè liè gè bù luò de yōng dài， tā cóng suǒ yòu yǐ sè liè rén zhōng tiǎo xuǎn chū liǎo yī wèi guó wáng sǎo luó， shì tā hòu lái shǐ xī bó lái rén chéng liǎo yī gè tǒng yī de mín zú。
“ yóu tài rén” de gǔ chēng。 shǔ shǎn mǐ tè rén de yī zhī。 gōng yuán qián 21 shì jì xià bàn qī， jìn rù bā lè sī tǎn。 hòu xíng chéng yǐ sè liè hé yóu tài liǎng dà bù luò jí tuán， qián 1000 nián dà wèi jiàn lì tǒng yī de yǐ sè liè yóu tài wáng guó。 suǒ luó mén wáng zài wèi shí ( qián 960- qián 922) zuì wéi qiáng shèng。 yuē qián 935 nián fēn liè wéi yǐ sè liè wáng guó hé yóu tài wáng guó。 qián 721 nián yǐ sè liè wáng guó bèi yà shù dì guó miè wáng。 qián 586 nián yóu tài wáng guó yòu bèi jiā lè dǐ wáng guó suǒ miè。 gōng yuán qián 63 nián qǐ， liǎng zhě jūn bìng rù luó mǎ。 gōng yuán 1 － 2 shì jì， luó mǎ dì guó tǒng zhì qī jiān， jué dà bù fēn bèi gǎn chū zhù dì， liú sàn dào shì jiè gè dì。
Other controversial theories hold that the Hebrews were the mysterious Hyksos, a semitic people, who gradually took migrated into Egypt, eventually taking power from the extremely weak pharoah by force, and subsequently being expelled after many years, matching up well with the biblical description of the Hebrews in Egypt. Indeed, it was Ahmose (in Hebrew A-moses), who was from Thebes, down the river from the seat of power – Memphis, who caused the Hyksos to leave, although in contrast to the bible, Ahmose was the enemy of the Hyksos and expelled them by force. A curious feature of the hyksos rulers over Egypt is that the third ruler (of six) is named Yaqob-her which is cognate with Jacob, the name of the biblical forefather of this period, although the name may just be a common one, and this would still be contrary to the bible, as it would denote Jacob as a ruler of Egypt as well as over the Hebrews.
There are many Canaanite and Mesopotamian (via Amorite mythology) themes preserved in Hebrew culture, like the specific biblical version of the story of Noah which is similar to the Sumerian story of Ziusudra/Utnapishtim, the ark, and the deluge unleashed by the angry, jealous god Enlil (Babylonian Ellil, Canaanite El), who was thwarted by the wise god Enki (Babylonian Ea). Also, textual sources appear to indicate that Hebrews lived in villages and raised livestock, seasonally grazing them in drier areas which didn't farm well, a form of subsistence known as transhumance. Consequently many have drawn the conclusion that the Hebrews were merely Canaanites who lived in the more difficult mountanous areas of Canaan, over time becoming separated from other Canaanites, and thus taking separate paths, including favouring El over Hadad.
It is possible for all three of these potentials to be partially true – had a group of Canaanites separated and tried to live in the hills, which were mainly to the eastern side of Canaan, they could have absorbed other migrating groups, such as the Habiru, gaining a differing identity in consequence of the merging of cultures. Subsequently, the combined group, now distinct the Canaanites who remained, could have migrated to Egypt, becoming the Hyksos, and upon their return no longer viewing the Canaanites as related, as they no longer resembled themselves. Thus although each theory has its supporters and detractors, the groups are by no means mutually exclusive.
Tribes
The term refers to all the descendants that the bible alleges were had by a Patriarch Jacob (later renamed Israel, although the documentary hypothesis states that this renaming is an attempt by a redactor). Hebrews are also referred to as the Children of Israel for this reason. According to the bible, Jacob had 11 sons, and partitioned the land between them, except for Joseph, for whom the land was partitioned between his two sons, and thus, biblically, the Hebrews constitute Twelve Tribes.
Today, modern-day Jews are descended from only a few of these Tribes. The Tribes of Judah, Benjamin, and parts of Levi (the priestly tribe – who in the period of the kingdoms of Judah and Israel had no land, unlike the other 11 tribes) are seen by Jewish people, and many Christians, as the ancestors of modern-day Jewish people. Some would say the Tribe of Simeon is included in this list, due to the view held by some that the Tribe of Simeon was absorbed into the Tribe of Judah. The remainder of the Twelve Tribes are said to have been exiled by the Assyrian Empire, and have become known as the Lost Tribes of Israel.
Certain Christian groups sometimes use the term Hebrews to distinguish the Jews in ancient times that lived before the birth of Jesus from Jews that lived afterward. This distincion is part of the Christian doctrine that the favor bestowed upon the ancient Jews, as God's chosen people, was removed upon their rejection of Jesus as the messiah, and transferred to Christians. The distinction is not recognized by the Jews.