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41-635: The Thirty may refer to: David's Mighty Warriors , the retinue of the Biblical king David Thirty Tyrants , the Athenian oligarchy beginning in 404 BC Trial of the thirty , trial of anarchists in the Third French Republic The Thirty (Drenai Series) , series of books by David Gemmell Thirty, a novel by Howard Vincent O'Brien recently made available on Project Gutenberg Thirty (album) ,

82-480: A Polish journalist who visited Israel for the first time. On his return he reported with great excitement: “You know what I’ve discovered? In Israel, too, there are Jews!” For this Pole, Jews are people who wear a long black kaftan and a big black hat. [...] This distinction between Israelis and Jews would not have surprised any of us 50 years ago. Before the foundation of the State of Israel, none of us spoke about

123-558: A 2013 album by Australian recording artist Anthony Callea See also [ edit ] 30 (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title The Thirty . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=The_Thirty&oldid=1016706251 " Category : Disambiguation pages Hidden categories: Short description

164-585: A description of migrants 'from across the river' as the Bible describes the Hebrews. It is also supported by the 3rd century BCE Septuagint , which translates ivri to perates (περατής), a Greek word meaning "one who came across, a migrant", from perao (περάω) "to cross, to traverse", as well as some early traditional commentary. Gesenius considers it the only linguistically acceptable hypothesis. The description of peoples and nations from their location "from across

205-476: A different document. In the narrative, three of the thirty visit David when he is located at the cave of Adullam . While there, David expresses a heartfelt desire for water from a well near Bethlehem , which the narrative states was occupied by Philistines. The three of the thirty therefore forcefully break past the Philistines, and draw water from the well, which they take back to David. David refuses to drink

246-622: A few cases where an individual is named, and is then followed by a description that is unclear as to whether it refers to them, or whether it refers to an additional unnamed person: For the remaining names of the list, there are some significant textual issues, the most minor of which being that the Books of Samuel lists Paarai the Arbite but the Book of Chronicles lists Naarai son of Exbai instead. The list in Samuel

287-583: A special group within The Thirty, or whether it refers to another group of three individuals. The narrative, which recounts a single exploit, ends with "such were the exploits of the three mighty men", and textual scholars believe that the narrative may be an extract from a larger group of tales concerning these three. The flowing narrative differs in style from the more abrupt introductions to individual members of The Three and The Thirty that surround it, and textual scholars believe that it may originally have been from

328-462: A “Jewish state”. In our demonstrations we chanted: “Free Immigration! Hebrew State!” In almost all media quotations from those days, there appear the two words “Hebrew state”, almost never “Jewish state”. In some modern languages, including Armenian , Greek , Italian , Romanian , and many Slavic languages , the name Hebrews (with linguistic variations) is the standard ethnonym for Jews; but in many other languages in which both terms exist, it

369-465: Is an accepted version of this page The Hebrews ( Hebrew : עִבְרִיִּים / עִבְרִים , Modern :   ʿĪvrīm / ʿĪvrīyyīm , Tiberian :   ʿĪḇrīm / ʿĪḇrīyyīm ; ISO 259-3 : ʕibrim / ʕibriyim ) were an ancient Semitic-speaking people . Historians mostly consider the Hebrews as synonymous with the Israelites , with the term "Hebrew" denoting an Israelite from

410-573: Is currently considered derogatory to call Jews "Hebrews". Among certain left-wing or liberal circles of Judaic cultural lineage, the word "Hebrew" is used as an alternatively secular description of the Jewish people (e.g., Bernard Avishai 's The Hebrew Republic or left-wing wishes for a "Hebrew-Arab" joint cultural republican state ). It is also used in some circles as a secular description of people of Judaic cultural lineage who practice other religions or none, including Hebrew Catholics . Beginning in

451-522: Is described as having stood his ground when the Philistines attacked a "field of ripe lentils" despite the rest of his associates dispersing and as having defeated the attackers. The Thirty are not heavily described by the text, merely listed. There are several differences between the ancient manuscripts of the list, whether they are of the Masoretic text or the Septuagint . Textual scholars generally consider

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492-532: Is different from Wikidata All article disambiguation pages All disambiguation pages David%27s Mighty Warriors A similar list is given in 1 Chronicles 11:10–47 but with several variations and sixteen more names. The text divides them into "the Three", of which there are three, and "the Thirty", of which there are more than thirty. The text explicitly states that there are 37 individuals in all, but it

533-451: Is distinctly associated with the Israelites (who the text consistently treats as a distinct group from the Hebrews), and his being Saul's son is considered by some textual scholars as more ethnological than necessarily literal. It is more likely that this was Jonathan the son of Shemea, David’s brother mentioned in 1 Chronicles 20:7 as having defeated a Philistine giant. As the list

574-503: Is generally presented in pairs, where each member of a pair comes from a similar location to the other member, but this pattern is broken by Shammah (from Arad), Elika (from Arad), and Helez (from Beth-Palet), who make a trio; in Chronicles, however, Elika isn't even listed. The final name(s) on the list itself is/are given by the masoretic text as Jonathan son of Shammah from Arad , but the septuagint has Jonathan, [and] Shammah from Arad ;

615-438: Is proceeded with ...David put him in command of his bodyguard. Asahel, brother of Joab. Among the thirty were..... , an Asahel the brother of Joab is sometimes considered to be part of the list, having become misplaced rather than the start of a lost passage. The text also contains a narrative passage about "three of The Thirty". It is unclear from the text whether this refers to The Three, hence implying that The Three were

656-518: Is unclear whether this refers to The Thirty, which may or may not contain The Three, or the combined total of both groups. The text refers to The Three and The Thirty as though they were both important entities, and not just an arbitrary list of three or 30-plus significant men. The Three are named Ishbaal the Tahkemonite ("thou will make me wise"), Eleazar ("God has helped") son of Dodo ("his beloved")

697-549: Is usually rendered as Hebrew in English, from the ancient Greek Ἑβραῖος and the Latin Hebraeus . The biblical word Ivri has the plural form Ivrim , or Ibrim . The definitive origin of the term "Hebrew" remains uncertain. The most generally accepted hypothesis today is that the text intends ivri as the adjective (Hebrew suffix -i) formed from ever (עֵבֶר) 'beyond, across' (avar (עָבַר) 'he crossed, he traversed'), as

738-568: The Hebrew Bible . Some scholars regard "Hebrews" as an ethnonym , while others do not, and others still hold that the multiple modern connotations of ethnicity may not all map well onto the sociology of ancient Near Eastern groups . By the time of the Roman Empire , the term Hebraios ( Greek : Ἑβραῖος ) could refer to the Jews in general (as Strong's Hebrew Dictionary puts it: "any of

779-563: The Jewish Nation ") or, at other times, specifically to those Jews who lived in Judea , which was a Roman province from 6 CE to 135 CE. However, at the time of early Christianity , the term instead referred to Jewish Christians , as opposed to the Judaizers and to the gentile Christians . In Armenian, Georgian , Italian, Greek, Kurdish , Serbian, Russian, Romanian, and a few other languages,

820-552: The 13th and 12th centuries BCE as having settled in Egypt . Other scholars rebut this, proposing that the Hebrews are mentioned in later texts of the 3rd Intermediate Period of Egypt (11th century BCE) as Shasu of Yhw , while some scholars consider these two hypotheses compatible, Ḫabiru being a generic Akkadian form parallel to Hebrew ʿivri from the Akkadian equivalent of ʿever "beyond, across" describing foreign peoples "from across

861-501: The Ahohite ("brother of rest"), and Shammah son of Agee the Hararite. The Book of Chronicles also mentions the Three. According to one reading, the first of these three is named as Jashobeam instead. However, the Septuagint version of the same passage presents a name that scholars regard as clearly being a transliteration from Isbosheth — the euphemism employed in some parts of

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902-452: The Bible for the name Ishbaal . Hence, the first member of The Three was possibly Ishbaal, Saul 's son and heir; the text had become corrupted either deliberately (e.g. due to an editor who sought to downplay Ishbaal's heroism) or accidentally. According to other translations following the Masoretic text more closely, Jashobeam is the head of "thirty" or "chief officers" but not even part of

943-614: The Eberites and Hebrews were two different ethnicities, with the former specifically inhabiting Assyria. Nonetheless, the descent of Hebrews from Eber is acknowledged. Since the 19th-century CE discovery of the second-millennium BCE inscriptions mentioning the Habiru , many theories have linked these to the Hebrews. Some scholars argue that the name "Hebrew" is related to the name of those semi-nomadic Habiru people recorded in Egyptian inscriptions of

984-473: The Septuagint more reliable than the Masoretic text regarding this list, particularly since the Masoretic text of Chronicles matches the Septuagint version of the Books of Samuel more closely than the Masoretic version. In addition, there are a few places where it is uncertain whether one person is referred to or if it is two people. The individuals that are clearly identified are: In addition to these, there are

1025-550: The Three. Ishbaal is described as being the leader and is said to have killed 800 men in a single encounter. Ishbaal is also described as a Tahkemonite, which is probably a corruption of Hacmonite , the latter being how he is described by the Book of Chronicles. Eleazar is described as standing his ground against the Philistines at Pas Dammim when the rest of the Hebrews ran away and as successfully defeated them. Similarly, Shammah

1066-491: The brother of Joab . According to the text, he killed 300 men with a spear, and so became famous among The Thirty, though not as famous and respected as The Three. The text states that despite the fame and respect he was not included among The Three, suggesting that being a part of The Three is not just a group of famous people, but something which an individual could in some way gain membership, with criteria that involved more than fame and honour. According to most manuscripts of

1107-506: The context of the Book of Exodus and Books of Samuel . In Genesis 14:13 , Abraham is described as Avram Ha-Ivri which translates literally as "Abram the Hebrew." Hebrew, in this context, might refer to Abraham's descent from Eber. It might also refer to Abraham's primary language or his status as a migrant from the "other side of the river". Theologian Alexander MacLaren believes that Hebrew

1148-444: The elder brother of Ham and Japheth , and thus the first-born son of Noah , as the father of the sons of Eber (עבר), which may have a similar meaning. Some authors such as Radak and R. Nehemiah argue that Ibri denotes the descendants of the biblical patriarch Eber (Hebrew עבר), son of Shelah , a great-grandson of Noah and an ancestor of Abraham , hence the occasional anglicization Eberites . Others disagree, arguing that

1189-497: The late 19th century, the term "Hebrew" became popular among secular Zionists. In this context, the word alluded to the transformation of the Jews into a strong, independent, self-confident secular national group ("the New Jew") sought by classical Zionism. This use died out after the establishment of the state of Israel, when "Hebrew" was replaced with "Jew" or "Israeli". David Ben-Gurion ,

1230-471: The masoretic text, Abishai became the commander of The Three, but according to the Syriac Peshitta , and a few masoretic text manuscripts, Abishai instead became the commander of The Thirty. The text explicitly states that Abishai became the commander of The Three despite not being among them, but it is unclear whether this is directly because he was their commander (as with the masoretic text), or whether he

1271-605: The nomadic era, which preceded the establishment of the Kingdom of Israel and Judah in the 11th century BCE. However, in some instances, the designation "Hebrew" may also be used historically in a wider sense, referring to the Phoenicians or other ancient Semitic-speaking civilizations, such as the Shasu on the eve of the Late Bronze Age collapse . It appears 34 times within 32 verses of

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1312-747: The river" (often the river Euphrates , sometimes the Jordan River ) was common in this region of the ancient Near-East: it appears as eber nari in Akkadian and avar nahara in Aramaic (both corresponding to Hebrew ever nahar ), the Aramaic expression's use being quoted verbatim in the Bible, for example in an Aramaic letter sent to the King of Persia in the Book of Ezra or in the Book of Nehemiah , sometimes rendered as Trans-Euphrates. Genesis 10:21 refers to Shem ,

1353-569: The river", where the letter ayin (ע) in Hebrew corresponds to ḫ in Akkadian (as in Hebrew zeroaʿ corresponding to Akkadian zuruḫ ). Alternatively, some argue that Habiru refers to a social class found in every ancient Near Eastern society, which Hebrews could be part of. In the Hebrew Bible , the term Hebrew is normally used by foreigners (namely, the Egyptians) when speaking about Israelites and sometimes used by Israelites when speaking of themselves to foreigners, although Saul does use

1394-506: The same people, stating that they were called Hebrews before the conquest of the Land of Canaan and Israelites afterwards. Professor Nadav Na'aman and others say that the conflation of Hebrew with Israelite is rare and is only used when Israelites are "in exceptional and precarious situations, such as migrants or slaves." Professor Albert D. Friedberg similarly argues that Hebrews refer to socioeconomically disadvantaged Israelites, especially in

1435-463: The septuagint implies that the passage was understood to refer to a Jonathan significant enough to need no further qualification, thus probably referring to the Jonathan that elsewhere is described as a son of Saul—which Jonathan being a son of Shammah would contradict. According to textual scholars Jonathan is distinctly associated by other parts of the Books of Samuel with the Hebrews , while Saul

1476-537: The term for his fellow countrymen in 1 Samuel 13:3 . In Genesis 11:16–26 , Abraham (Abram) is described as a descendant of Eber ; Josephus states "Eber" was the patriarch that Hebrew was named after proceeding from the Tower of Babel at the time of Eber's son Peleg , from which Hebrew would eventually become derived. According to the Jewish Encyclopedia the terms Hebrews and Israelites usually describe

1517-399: The text emphasizes that despite these qualities, Benaiah was not a member of The Three. The text gives a list of Benaiah's "great exploits", suggesting that these are what brought him fame and honor; compared with the feats ascribed by the text to Abishai, and to the members of The Three, Benaiah's feats are somewhat minor (though regarded by scholars as more realistic): Hebrews This

1558-589: The transfer of the name from "Hebrew" to "Jew" never took place, and "Hebrew" (or the linguistic equivalent) remains the primary word used to refer to an ethnic Jew . With the revival of the Hebrew language in the 19th century and with the emergence of the Yishuv , the term "Hebrew" has been applied to the Jewish people of this re-emerging society in Israel or to the Jewish people in general. The biblical term Ivri ( עברי ; Hebrew pronunciation: [ʕivˈri] )

1599-432: The water, instead pouring it out "before Yahweh ", arguing that it was the blood of the men who had risked their lives. Biblical scholars argue that the description of David pouring out the water is a reference to David offering the water to Yahweh as a libation . An additional account, continuing on from the description of The Three, which was interrupted by the narrative concerning David's thirst, describes Abishai ,

1640-726: Was a nickname for all migrants who migrated to Canaan from the other side of the Euphrates River (or the Jordan River), from the perspective of the 'long-settled' aboriginal inhabitants of Canaan. By the Roman period, "Hebrews" could be used to designate the Jews, who use the Hebrew language. The Epistle to the Hebrews , one of the books of the New Testament, was probably directed at Jewish Christians . A friend of mine in Warsaw told me about

1681-458: Was commander of The Thirty (as with the Septuagint) and The Three were a subgroup of The Thirty (as possibly implied by the narrative about "three of The Thirty"). Benaiah is singled out by the text for being a particularly great warrior, as famous as The Three, and significantly more respected than any of The Thirty, for which reason he was put in charge of the royal bodyguard . As with Abishai,

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