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This paper offers an interpretation of the astronomical phenomenon described in Josh 10:12-13 as an annular solar eclipse. According to NASA data, this type of eclipse was seen in the skies of central Israel, where the ancient city of Gibeon was located, on October 30, 1207 BCE. A philological analysis of both Joshua 10 and Habakkuk 3 shows that the phenomenon is described using polysemic verbs in poetic style, describing the darkening of the sun by the moon "standing" in front of it. [ABSTRACT FROM AUTHOR]

This article deals with 1 Cor 10,1-10, where Paul alludes to historical psalms (Pss 77[78], 104[105] and 105[106]) in portraying Israel's idolatrous acts in spite of God's miracles in the wilderness. In some cases, it is difficult to decipher whether Paul refers to a particular psalm text or to the overall narrative that is attested in both the historical psalms and the Pentateuch. Hence, I do not claim that Paul alludes only to the historical psalms in this passage; rather, he alludes to the wilderness tradition without pinpointing it to any specific scriptural book. Furthermore, I will argue for the Pauline origin of the composition in 1 Cor 10,1-10, which previous studies have claimed pre-dates Paul. [ABSTRACT FROM AUTHOR]

The current study examines how Israeli teachers’ beliefs and ideologies are expressed in their teaching of Biblical miracles. The article explores how Israeli teachers broach the topic of Biblical miracles, and how their beliefs and ideologies help them navigate a path from the national curriculum to the classroom. The article focuses on three key areas: Initially, I discuss the educational challenges that teachers in Israeli schools confront in teaching miracles. This is followed by a mapping of educational approaches to presenting miracles. The final section analyzes conversations with three teachers about how they present miracles in their classrooms. [ABSTRACT FROM AUTHOR]

The article offers information on the life and works of Rabbi Meir Baal Haness. Haness was named Meir, which means to illuminate, as he introduced the light of God to his followers. He was a modest man who loved the land of Israel, although he was a worshipped scholar. When he died, his dead body was brought to Tiberias to be entombed on holy soil, although he died in the Diaspora. It avers that even after his death, thousands of Jews still go to his grave to receive his miracles and blessings.

This article informs that the there are hundreds of sites with sacred trees all over the land of Israel. Usually a tradition is associated with the place that underlies the sacredness of a tree, or some supernatural property is attributed either to the tree by itself or in combination with another object at the site, such as a boulder, a water source, a cave or a tomb. Documentation of sacred trees is especially vital in the present period in view of the accelerated development that threatens their existence.

We are used to not making the difference between wonder and miracle. It's like when we do not make the difference between corpse and body. The corpse is a wonder, the body is a miracle. Jesus did not make wonders, Jesus made miracles. This is the difference I want to develop and I say that we have the following couples: corpse-body, wondermiracle, reason-faith. The corpse goes with the wonder, the wonder with reason. The body goes with the miracle and the latter one with faith. This distribution I wish to apply to a case only apparently particular, to Thomas, also called „the Twin“ or „Didymus“, of place from Galilee and fisherman as profession. Maybe it is not by accident the fact that we do not know exactly when he is called to apostolate. His first presence is at Lazarus' resurrection, in Bethany, and on this occasion Thomas presents himself differently (John 11, 16). About Thomas and reason and faith I shall quickly speak of in this study, for there is a Thomas in each of us. [ABSTRACT FROM AUTHOR]