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12 Tribes of Israel
Tribes descended from the 12 sons of Jacob in the Hebrew Bible
Jacob elevated the descendants of Ephraim and Manasseh (the two sons of Joseph and his Egyptian wife Asenath) to the status of full tribes in their own right due to Joseph receiving a double portion after Reuben lost his birth right because of his transgression with Bilhah.
In the biblical narrative, the period from the conquest of Canaan under the leadership of Joshua until the formation of the first Kingdom of Israel, passed with the tribes forming a loose confederation, described in the Book of Judges. Modern scholarship has called into question the beginning, middle, and end of this picture and the account of the conquest under Joshua has largely been abandoned. The Bible's depiction of the 'period of the Judges' is widely considered doubtful. The extent to which a united Kingdom of Israel ever existed is also a matter of ongoing dispute.
Living in exile in the sixth century BCE, the prophet Ezekiel has a vision for the restoration of Israel, of a future utopia in which the twelve tribes of Israel are living in their land again.
The names of the twelve tribes of the children of Israel: three gates on the east, three gates on the north, three gates on the south, and three gates on the west.
Quran states that the people of Moses were split into twelve tribes. Chapter 7 verse 160 says:
"We split them up into twelve tribal communities, and We revealed to Moses, when his people asked him for water, [saying], 'Strike the rock with your staff,' whereat twelve fountains gushed forth from it. Every tribe came to know its drinking-place. And We shaded them with clouds, and We sent down to them manna and quails: 'Eat of the good things We have provided you.' And they did not wrong Us, but they used to wrong [only] themselves."
Attributed coats of arms
Attributed arms are Western European coats of arms given retrospectively to persons real or fictitious who died before the start of the age of heraldry in the latter half of the 12th century.
^ ab"In any case, it is now widely agreed that the so-called 'patriarchal/ancestral period' is a later 'literary' construct, not a period in the actual history of the ancient world. The same is the case for the 'exodus' and the 'wilderness period,' and more and more widely for the 'period of the Judges.'" Paula M. McNutt (1 January 1999). Reconstructing the Society of Ancient Israel. Westminster John Knox Press. p. 42. ISBN978-0-664-22265-9.
^"Besides the rejection of the Albrightian 'conquest' model, the general consensus among OT scholars is that the Book of Joshua has no value in the historical reconstruction. They see the book as an ideological retrojection from a later period -- either as early as the reign of Josiah or as late as the Hasmonean period."
K. Lawson Younger Jr. (1 October 2004). "Early Israel in Recent Biblical Scholarship". In David W. Baker; Bill T. Arnold (eds.). The Face of Old Testament Studies: A Survey of Contemporary Approaches. Baker Academic. p. 200. ISBN978-0-8010-2871-7.
^"Recent decades, for example, have seen a remarkable reevaluation of evidence concerning the conquest of the land of Canaan by Joshua. As more sites have been excavated, there has been a growing consensus that the main story of Joshua, that of a speedy and complete conquest (e.g. Joshua 11:23: 'Thus Joshua conquered the whole country, just as the LORD had promised Moses') is contradicted by the archaeological record, though there are indications of some destruction and conquest at the appropriate time. Adele Berlin; Marc Zvi Brettler (17 October 2014). The Jewish Study Bible (Second ed.). Oxford University Press. p. 951. ISBN978-0-19-939387-9.
^"The biblical text does not shed light on the history of the highlands in the early Iron I. The conquest and part of the period of the judges narratives should be seen, first and foremost, as a Deuteronomist construct that used myths, tales, and etiological traditions in order to convey the theology and territorial ideology of the late monarchic author(s) (e.g., Nelson 1981; Van Seters 1990; Finkelstein and Silberman 2001, 72-79, Römer 2007, 83-90)." Israel Finkelstein (2013). The Forgotten Kingdom: The Archaeology and History of Northern Israel(PDF). Society of Biblical Literature. p. 24. ISBN978-1-58983-912-0.
^"In short, the so-called 'period of the judges' was probably the creation of a person or persons known as the deuteronomistic historian."J. Clinton McCann (2002). Judges. Westminster John Knox Press. p. 5. ISBN978-0-8042-3107-7.
^"Although most scholars accept the historicity of the united monarchy (although not in the scale and form described in the Bible; see Dever 1996; Na'aman 1996; Fritz 1996, and bibliography there), its existence has been questioned by other scholars (see Whitelam 1996b; see also Grabbe 1997, and bibliography there). The scenario described below suggests that some important changes did take place at the time." Avraham Faust (1 April 2016). Israel's Ethnogenesis: Settlement, Interaction, Expansion and Resistance. Routledge. p. 172. ISBN978-1-134-94215-2.