Redact eSign Presentation Myself

I think , Josephus Flavius. Was the only Jewish historian who his writings the only historical sources with undoubted contemporariness to the some of Biblical evens during Roman times, and that might give him a good level of credibility for his claim.Actually this ancient historical character is one of the controversial issues in Academia, as well as, in local legends by its traditional accounts throughout the region. But first let’s solve the confusion between the current Ethiopia and biblical Ethiopia which Greek translated from Kush.“” Thus says the Lord GOD, “Behold, I am against you, O Gog, chief prince of Meshech and Tubal. “I will turn you about and put hooks into your jaws, and I will bring you out, and all your army, horses and horsemen, all of them splendidly attired, a great company with buckler and shield, all of them wielding swords; Persia, Ethiopia and Put with them, all of them with shield and helmet”’. —Ezekiel 38:3-5The truth is that the modern day nation of Ethiopia is largely unrelated to the Ethiopia mentioned by Ezekiel. The translation of “Cush” as “Ethiopia” is actually quite misleading. Yet as a result of this widely used, but faulty translation, the poor Ethiopian people today, one of the most ancient, noble and largely Christian cultures in the earth, have gotten a seriously bad rap.How did this confusion come about? The Hebrew word translated as Ethiopia is “Cush.” Cush was the son of Ham, and grandson of Noah. Many of Cush’s descendants settled in the region of southern Egypt, from Aswan to the place where the Nile River meets the Blue and White Nile rivers. The confusion comes from the historical name swap between Ethiopia and Abyssinia. The region that the Bible refers to as Cush became known as Nubia, which the Greeks called Aithiopia. But today this region is southern Egypt and Northern Sudan. On the other hand, the ancient region of Abyssinia was much more southeast. This is where modern Ethiopia is now located. In others words, ancient Abyssinia is modern Ethiopia and ancient Aithiopia is modern day Sudan.The Queen of Sheba from Ethiopian fresco (c.1100s-1200s), Lalibela, Ethiopia. Zagwe dynasty.The Queen of Sheba(also known as Makeda, Makebah-Tamar, Malikat Saba;Ge’ez: Nigist Saba; Hebrew: מלכת שבא‎;Malkat Shva; Arabic: ملكة سبأ‎)http://www.blackhistoryheroes.co...The Queen of Sheba descends through the biblical lineage/lines of Ham/Cush & Shem/Joktan. She was part of the Afro Asiatic & Nilotic race.Nilotic people are people indigenous to the Nile Valley who speak Nilotic languages, which constitute a large sub-group of the Nilo-Saharan languages spoken in Southern Egypt , Sudan, South Sudan, Uganda,Kenya, and northern Tanzania.In a more general sense, the Nilotic peoples include all descendants of the original Nilo-Saharan speakers. Among these are the Luo, Sara, Maasai, Kalenjin, Dinka, Nuer, Shilluk, Ateker, and the Maa-speaking peoples, each of which is a cluster of several ethnic groups.The Nilotes constitute the majority of the population in South Sudan, an area that is believed to be their original point of dispersal. After the Bantu peoples, they constitute the second-most numerous group of peoples inhabiting the African Great Lakes region around the Eastern Great Rift.They make up a notable part of the population of southwestern Ethiopia as well.The Nilote peoples primarily adhere to Christianity and traditional faiths, including the Dinka religion.The Queen of Sheba is a Biblical and Quranic figure. The tale of her visit to King Solomon has undergone extensive Jewish, Islamic, and Ethiopian elaborations, and has become the subject of one of the … Wikipediahttps://www.biblestudytools.com/dictionary/beersheba/Bath-sheba – ‘Bet-Tav-Sheen-Bet-Ayin’ – ‘daughter of Sheba’.The black daughter of Sheba, whose line goes back to Sheba the son of Cushwho produced the Nilotic black races.Ber. 10:6 And the sons of Ham; Kush, and Mitzrayim, and Phut, and Kanaan.7 And the sons of Kush; Seba, and Havilah, and Savtah, and Raamah, and Savtecha: and the sons of Raamah; Sheba, and Dedan.https://blackhistory938.wordpress.com/2017/08/06/the-migration-of-judah/Cush, a Benjaminite (heading to Psalm 7). He is identified as Saul in the Talmud.Nimrod, son of Cush, “the first on earth to become a mighty warrior.” Nimrod is also credited with founding and ruling the principal cities of Mesopotamia (Genesis 10:8-12).http://bibleresources.americanbible.org/resource/blacks-in-biblical-antiquity#.WWFM1F8Hq50.wordpressThere is more than 1 Sheba in the biblethrough Shem and through Ham.BATHSHEBA בַּת־שֶׁבַע f BiblicalMeans “daughter of the oath” in Hebrew. In the Old Testament this is the name of a woman married to Uriahthe Hittite. King David seduced her and made her pregnant, so he arranged to have her husband killed in battle and then married her. She was the mother of Solomon.SHEBA (1)she’-ba (shebha’; Saba):(1) Sheba and Dedan are the two sons of Raamah son of Cush (Genesis 10:7).(2) Sheba and Dedan are the two sons of Jokshan the son of Abraham and Keturah (Genesis 25:3).(3) Sheba is a son of Joktan son of Eber who was a descendant of Shem (Genesis 10:28).From the above statements it would appear that Sheba was the name of an Arab tribe, and consequently of Semitic descent. The fact that Sheba and Dedan are represented as Cushite (Genesis 10:7) would point to a migration of part of these tribes to Ethiopia.Similarly their derivation from Abraham (Genesis 25:3) would indicate that some families were located in Syria.The DanitesPublic appeal of the Chief Rabbinate of Israel to save the Jews of Ethiopia, 1921, signed by Chief Rabbis Abraham Isaac Kook and Jacob Meir.The 9th-century Jewish traveler Eldad ha-Dani claimed the Beta Israel descended from the tribe of Dan. He also reported other Jewish kingdoms around his own or in East Africa during this time. His writings probably represent the first mention of the Beta Israel in Rabbinic literature. Despite some skeptical critics, his authenticity has been generally accepted in current scholarship. His descriptions were consistent and even the originally doubtful rabbis of his time were finally persuaded.[46] Specific details may be uncertain; one critic has noted Eldad’s lack of detailed reference to Ethiopia’s geography and any Ethiopian language, although he claimed the area as his homeland.[47]Eldad’s was not the only medieval testimony about Jewish communities living far to the south of Egypt, which strengthens the credibility of his account. Obadiah ben Abraham Bartenura wrote in a letter from Jerusalem in 1488:I myself saw two of them in Egypt. They are dark-skinned…and one could not tell whether they keep the teaching of the Karaites, or of the Rabbis, for some of their practices resemble the Karaite teaching…but in other things they appear to follow the instruction of the Rabbis; and they say they are related to the tribe of Dan.[48]Ethiopicንግሥተ፡ሳባእ፡came to Jerusalem “with a very great retinue, with camels bearing spices, and very much gold, and precious stones” (I Kings10:2). “Never again came such an abundance of spices” (10:10; II Chron. 9:1–9) as those she gave to Solomon. She came “to prove him with hard questions,” which Solomon answered to her satisfaction. They exchanged gifts, after which she returned to her land.The use of the term ḥiddot or “riddles” (I Kings10:1), an Aramaic loanword whose shape points to a sound shift no earlier than the sixth century B.C., indicates a late origin for the text.Since there is no mention of the fall of Babylon in 539 BC, Martin Noth has held that the Book of Kings received a definitive redaction around 550 BCVirtually all modern scholars agree that Sheba was the South Arabian kingdom of Saba, centered around the oasis of Marib, in present-day Yemen. Sheba was quite known in the classical world, and its country was called Arabia Felix.Around the middle of the first millennium B.C., there were Sabaeans also in the Horn of Africa, in the area that later became the realm of Aksum.There are five places in the Bible where the writer distinguishes Sheba (שׁבא), i. e. the Yemenite Sabaeans, from Seba (סבא), i. e. the African Sabaeans. In Ps. 72:10 they are mentioned together: “the kings of Sheba and Seba shall offer gifts”.This spelling differentiation, however, may be purely factitious; the indigenous inscriptions make no such difference, and both Yemenite and African Sabaeans are there spelt in exactly the same way.The alphabetic inscriptions from South Arabia furnish no evidence for women rulers, but Assyrian inscriptions repeatedly mention Arab queens in the north.Queens are well attested in Arabia, though according to Kitchen, not after 690 B.C.Furthermore, Sabaean tribes knew the title ofmqtwyt (high official). Makada or Makueda, the personal name of the queen in Ethiopian legend, might be interpreted as a popular rendering of the title of mqtwyt.This title may be derived from Ancient Egyptian m’kit “protectress, housewife”.Early South Arabian trade with Mesopotamia involving wood and spices transported by camels is attested in the early ninth century B.C. and may have begun as early as the tenth.The ancient Sabaic Awwām Temple, known in folklore as Maḥram (the Sanctuary of) Bilqīs, was recently excavated by archaeologists, but no trace of Queen of Sheba has been discovered so far in the many inscriptions found there.Bible stories of the Queen of Sheba and the ships of Ophir served as a basis for legends about the Israelites traveling in the Queen of Sheba’s entourage when she returned to her country to bring up her child by Solomon.OPHIR אוֹפִיר m BiblicalMeaning unknown. This is the name of a son of Joktan in the Old Testament (where it is also used as a place name).Afar, Ophir and the Mists of History – Orville Jenkinshttp://www.orvillejenkins.com › peoples › afar…The relationship between the Afar people of today and the ancient references to the mysterious Ophir. … They are mentioned by Muhammad in the Quran as one of the People of the Book, along with Jews and Christians …Afar, Ophir and the Mists of History – Orville JenkinsJosephus (Antiquities 2.5-2.10) represents Cambyses as conquering the capital of Aethiopia, and changing its name from Seba to Meroe.Josephus affirms that the Queen of Sheba or Saba came from this region, and that it bore the name of Saba before it was known by that of Meroe. There seems also some affinity between the word Saba and the name or title of the kings of the Aethiopians, Sabaco.The Talmud (Bava Batra 15b) insists that it was not a woman but a kingdom of Sheba (based on varying interpretations of Hebrew mlkt) that came to Jerusalem, obviously intended to discredit existing stories about the relations between Solomon and the Queen.Baba Bathra 15b: “Whoever says malkath Sheba (I Kings X, 1) means a woman is mistaken; … it means the kingdom (מַלְכֻת) of Sheba”.The most elaborate account of the queen’s visit to Solomon is given in the 8th century (?) Targum Sheni to Esther (see: Colloquy of the Queen of Sheba). A hoopoe informed Solomon that the kingdom of Sheba was the only kingdom on earth not subject to him and that its queen was a sun worshiper. He thereupon sent it to Kitor in the land of Sheba with a letter attached to its wing commanding its queen to come to him as a subject. She thereupon sent him all the ships of the sea loaded with precious gifts and 6,000 youths of equal size, all born at the same hour and clothed in purple garments. They carried a letter declaring that she could arrive in Jerusalem within three years although the journey normally took seven years. When the queen arrived and came to Solomon’s palace, thinking that the glass floor was a pool of water, she lifted the hem of her dress, uncovering her legs. Solomon informed her of her mistake and reprimanded her for her hairy legs. She asked him three (Targ. Sheni to Esther 1:3) or, according to the Midrash (Prov. ii. 6;Yalḳ. ii., § 1085, Midrash ha-Hefez), more riddles to test his wisdom.A Yemenite manuscript entitled “Midrash ha-Hefez” (published by S. Schechter in “Folk-Lore”, 1890, pp. 353 et seq.) gives nineteen riddles, most of which are found scattered through the Talmud and the Midrash, which the author of the “Midrash ha-Hefez” attributes to the Queen of Sheba.