135 Rockets Fired By Gaza Strip Terrorists At Israel

The name of Palestine and or Palestina is mentioned on only four occasions in the Bible. With the subject of Palestine in the news so much these days, it is therefore practical that we should research into history and see where the name Palestine came from?
The commonly used name of Palestine today refers to that region of the eastern Mediterranean coast from the sea to the Jordan valley and from the southern Negev desert to the Galilee Lake region in the north. The word itself is derived from "Plesheth", a name that appears frequently in the Bible and has come into the English language as the name of "Philistine". Plesheth, (root palash) was a general term meaning rolling or migratory. The ancient Philistines were not Arabs, nor even Semites, but were most closely related to the ancient Greeks originating from Asia Minor. The word Palestine (or Palestina) originally identified the region as "the land of the Philistines," a war-like tribe that inhabited much of the region alongside the Hebrew people. But the older name from antiquity for this region was not Palestine, but Canaan, and it is the term most used in the Old Testament regarding this particular parcel of land.

Palestine and Jordan, no Israel

Roman Empire, no Israel

Alex the Great, no Israel

Persian Empire, no Iseal

Mede Empire, no Israel

Babylon, no Israel

Just the Facts
Quote: Originally Posted by MHzView Post

The word itself is derived from "Plesheth", a name that appears frequently in the Bible and has come into the English language as the name of "Philistine".

That is indeed the common wisdom, but it's looking like it's wrong. Palestine is actually ancient Greek for Israel.

Read it. Love it. :

When Palestine Meant Israel, David Jacobson,BAR 27:03, May/Jun 2001.

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Most people assume that the name Palestine derives from “Land ofthe Philistines” (Peleshetin the Hebrew Bible; see Psalms 60:10; Isaiah 14:29,31), via the Greek Palaistinę and the Latin Palaestina. But there is evidence,both philological and geographical, that questions this traditionalattribution. The name Palestine, surprisingly, may have originated as a Greekpun on the translations of “Israel” and the “Land of the Philistines.”

Let us first consider the geographical problem. The GreekPalaistinę and the Latin Palaestina appear frequently in ancient literature,but for the most part, they appear to refer not to the Land of the Philistines,but to the Land of Israel!

The Philistines—called Pelishtim in the Bible—arrived on theeastern coast of the Mediterranean from Greece or Cyprus by way of Egypt at theend of the Late Bronze Age (in about the 13th century B.C.E.). We know thisbecause Philistine material culture has close affinities with contemporaneousMycenaean culture, especially their pottery. The earliest references to thePhilistines are found in Egyptian inscriptions, where they are referred to asPrst, one of several Sea Peoples. Egyptian reliefs portray Philistines indistinctive headgear engaged in a sea battle aboard ships that clearly differfrom those of the Egyptians (see photo).a

In the late seventh century B.C.E., the Babylonian monarchNebuchadnezzar (the same one who two decades later destroyed Jerusalem andbrought an end to the Davidic Monarchy) invaded the Land of the Philistines,leaving a swath of destruction. Some Philistines were even exiled to Babylon,just as the Israelites were. What happened to the Philistines afterward is amystery. They seem to have lost their ethnic identity, for the Philistines, aswe know them, simply disappear from the historical record.b

The Land of the Philistines is clearly demarcated in the Bible.The Israelites’ traditional foes, the Philistines lived in a small area alongthe Mediterranean coast south of what is today Tel Aviv, an area that embracedthe five towns of Gaza, Ashdod, Ashkelon, Gath and Ekron.1 The Philistinechampion Goliath came from Gath. Samson’s Philistine paramour, Delilah, livedin Gaza.

As early as the Histories of Herodotus, written in the second halfof the fifth century B.C.E., the term Palaistinę is used to describe not justthe geographical area where the Philistines lived, but the entire area betweenPhoenicia and Egypt—in other words, the Land of Israel. Herodotus, who hadtraveled through the area, would have had firsthand knowledge of the land andits people. Yet he used Palaistinę to refer not to the Land of the Philistines,but to the Land of Israel. His understanding of the geographical extent ofPalestine is reflected in his reference to the population of Palaistinę asbeing circumcised.2 However, the Philistines, as we know from the Bible, wereuncircumcised. The Israelites, of course, were circumcised. Herodotus seems tohave known about the Jewish people and their history because he mentions thedestruction of Sennacherib’s army by an act of God.3 This can only be the samenatural disaster that relieved Jerusalem of the Assyrian siege in the lateeighth century B.C.E. (see 2 Kings 19:35–36).c

Like Herodotus, Aristotle gives the strong impression that when heuses the term Palestine, he is referring to the Land of Israel. In hisdescription of the Dead Sea, Aristotle says that it is situated in Palestine.4The Land of the Philistines, however, was separated from the Dead Sea by thehills and wilderness of Judea, so Aristotle could hardly have intended the twoto be directly connected! He, too, seemed to identify the Land of Israel asPalestine.

In the second century B.C.E., a Greek writer, perhaps thehistorian Polemo of Ilium, made a similar link between the people of Israel andPalestine. Referring to the Exodus of the Children of Israel, the authorclaimed that a portion of the Egyptian army “was expelled from Egypt andestablished itself in the country called Palestinian Syria.”5

Roman writers continued to use the name Palaestina for the wholeLand of Israel, just as Herodotus and Aristotle had done. Theearly-first-century C.E. poet Ovid writes of “the seventh day feast that theSyrian of Palestine observes,” by which he may have meant the Jewish Sabbath observances.6Another Latin poet, Statius, and the writer Dio Chrysostom use “Palestine” and“Palestinian” in the same sense. Chrysostom, like Aristotle before him, speaksof the Dead Sea being in the interior of Palestine.7

Likewise, the Jewish philosopher Philo of Alexandria, who lived inthe early first century C.E., occasionally uses the name Palestine whenreferring to the Land of Israel of his day.8 For example, he remarks that aconsiderable proportion of Palestinian Syria is occupied by the populous nationof the Jews.

The case of the first-century C.E. Jewish historian Josephus isparticularly interesting. In his Antiquities of the Jews, he consistentlyrefers to the Philistines as Palaistinoi. This is the earliest clearidentification of the name Palestine with the Philistines. Josephus doubtlessbelieved that the name Palestine was a transliteration of the ancient Semiticname for the Philistines, but even he occasionally uses Palaistinoi in thewider sense. He mentions, for example, that Trachonitis and Damascus are“situated between Palestine and Coele Syria [Syria Proper].”9 At the very endof his Antiquities of the Jews, he remarks that his account details “theevents that befell us Jews in Egypt, in Syria, and in Palestine.”10 Theseremarks indicate that Josephus was aware that Palestine had a geographicalmeaning that was much wider than the Land of the Philistines.

Now let us turn to the philological problem. The earliest translationof the Hebrew Bible, into Greek, is known as the Septuagint. The work was donein Alexandria beginning in the third century B.C.E. If the Greek Palaistinoiwere derived from the Hebrew Peleshet (Land of the Philistines), we would haveexpected that Peleshet would appear in the Septuagint as Palaistinoi. TheSeptuagint translators clearly had this Greek word available: As we have seen,it was used as early as Herodotus. But the Septuagint translators did not makeuse of this word. Instead, they referred to the Pelishtim, the people we callPhilistines, as the Philistieim, while the Hebrew Peleshet is rendered as Gęton Philistieim (literally, the “Land of the Philistines”), rather than a wordlike Palaistinę.11

Another interesting point: The Septuagint translators tended totranslate place-names rather than transliterate them, especially where familiarGreek names existed. (In the transliteration, Grecisms would be substitutedwhere appropriate, as Paris becomes Parigi in Italian or Beijing once becamePeking in English). Thus, for example, the Septuagint translates Yam Suf (theRed Sea) as Erythra Thalassa, Greek words meaning “Red Sea.” Likewise, Mitzraim(Egypt) is rendered not with a transliteration of the Hebrew but with the GreekAigyptos. That the Septuagint school of translators did not do the same in thecase of the Hebrew Peleshet (the land) and Pelishtim (the people) is indicatedby the fact that the term they used, Philistieim, has a Semitic, rather than aGreek, ending. In other words, Philistieim is a transliterated term from theHebrew for the Philistine people. Palaistinę and Palaistinoi must thereforesignify something else.

Although there is admittedly a phonetic similarity betweenPalaistinę and Peleshet, the deviations from this simple equation encounteredin ancient Greek and Latin literature suggest that it is worth looking for analternative derivation for “Palestine.”

Startling as it may sound, I would argue that “Palestine” is theGreek equivalent of “Israel.” The word Palaistinę is remarkably similar to theGreek palaistęs, meaning “wrestler,” “rival” or “adversary.”12 This similarityin spelling was noticed over 60 years ago by the German Bible scholar MartinNoth.13 He saw this as a reflection of a practice of transliterating orientalwords into Greek words that were easy to pronounce, like referring to Beijingas Peking in English. Noth failed to develop his argument any further. But thesimilarity between Palaistinę and palaistęs would seem to have a significancedeeper than a mere transliteration.

The name Israel arose from the incident in which Jacob wrestledwith an angel (Genesis 32:25–27). Jacob received the name Israel (Yisra’el inHebrew) because he “wrestled (sarita’) with the Lord (El).” In the Septuagint,the Greek verb epalaien (he wrestled) is used to describe Jacob’s struggle withthe stranger.14 The etymological similarity between epalaien and Palaistinęraises the possibility that Palaistinę may somehow be linked to the name Israelthrough this Biblical episode.

Jacob’s wrestling with the angel, which explained the origin ofthe name of the people and of the Land of Israel, would have struck a chordamong Greeks who came into direct contact with Jews in the Near East at leastas early as the sixth century B.C.E.15 Greeks, well versed in the epics oftheir heroes, would have been intrigued by the Biblical explanation of the nameIsrael, as transmitted to them by Jews, probably in anecdotal form and almostcertainly in Aramaic, the most widely spoken tongue in the Near East during theearly classical period.16 The central event of a wrestling contest by theancestor of this Semitic people against a divine adversary is likely to havemade a deep impression on them.

Wrestling was easily the most popular sport among the Greeks, andit formed an essential part of a Greek education. Its popularity isdemonstrated by the frequency with which metaphors drawn from wrestling crop upin Greek literature, especially in poetry.17 And wrestlers are commonlyportrayed in Greek decorative art. In addition to appearing on numerous vases,a wrestling pair is depicted on the silver coins of two important Greek citiesfrom the fourth to the second century B.C.E., Aspendus in Pamphylia and Selgein Pisidia.18

Although Yisra’el means “wrestler with God,” and not merely“wrestler,” it is easy to see how the deity may have been omitted from a Greektranslation of this word. Place-names with the generic name for god (theos inGreek) are very rare before the Christian era. The only settlement with such aname that occurs in Greek literature at such an early date is Theodosia (“gift[or offering] to the gods”),19 on the north coast of the Black Sea, at the veryedge of the Greek world.20 The prefix theo- is used here in the plural, meaningdeities in general. While places were named after individual deities—Athensafter Athena, Apollonia after Apollo and Heraklea after Herakles—the Jewish Godwas different. His name could not be uttered by believers. With their abstractconcept of the divine being, the Jews were often mistaken for atheists by theGreeks.21 It is thus easy to understand how the Greeks, who had heard storiesabout the Israelite patriarchs, might have thought of Jacob/Israel as a greathero-wrestler who had stood up to an ethereal adversary who was unknown andunknowable.

The ancient Greeks loved wordplay, puns and double meanings. Takethe comedies of the fifth-century B.C.E. playwright Aristophanes: They arestudded with double meanings, some quite subtle. Some even include place-names.For example, the name Kardia, a city on the Gallipoli peninsula, is similar tothe word for “heart.” In his comedy The Birds, Aristophanes mentions Kardia inconnection with a character to indicate that he is without “heart” (that is,without courage).22 Similarly with coins: The coins of Side, on the coast ofsouthern Asia Minor, feature a pomegranate (side). And the earliest silverpieces of nearby Aspendus show a sling (spendonę, punning on the town name).Coins of Melos pun on the similarity between that name and the word for apple(melon), which appears on the coins of this Aegean island. There are many othersimilar examples.

The striking similarity between the Greek word for “wrestler”(palaistęs) and the name Palaistinę—which share seven letters in a row,including a diphthong—is strong evidence of a connection between them. Addingto this the resemblance of Palaistinę to Peleshet, it would appear that thename Palestine was coined as a pun on Israel and the Land of the Philistines.In Greek eyes, the people of Israel were descendants of an eponymous hero whowas a god wrestler (a palaistęs); the name wrestler also puns on the name of asimilar-sounding people of the area known locally as Peleshet. This doublemeaning finds support from Josephus, who uses the term Palaistinę to denoteboth the Land of the Philistines and the much larger entity, the Land ofIsrael.

Hadrian officially renamed Judea Syria Palaestina after his Romanarmies suppressed the Bar-Kokhba Revolt (the Second Jewish Revolt) in 135 C.E.;this is commonly viewed as a move intended to sever the connection of the Jewsto their historical homeland.23 However, that Jewish writers such as Philo, inparticular, and Josephus, who flouris hed while Judea was still formally in existence,used the name Palestine for the Land of Israel in their Greek works, suggeststhat this interpretation of history is mistaken. Hadrian’s choice of SyriaPalaestina may be more correctly seen as a rationalization of the name of thenew province, in accordance with its area being far larger than geographicalJudea. Indeed, Syria Palaestina had an ancient pedigree that was intimatelylinked with the area of greater Israel.

Thus, we have a perfectly logical explanation of how Palaistinęoriginated as a pun on Israel and the Philistines—and eventually becamePalestine.

a. See, generally, TrudeDothan, “Ekron of the Philistines—Part I: Where They Came From, How TheySettled Down and the Place They Worshiped In,” BAR 16:01 (external - login to view); and LawrenceE. Stager, “When Canaanites and Philistines Ruled Ashkelon,” BAR 17:02. (external - login to view)

b. See LawrenceE. Stager, “Why Were Hundreds of Dogs Buried at Ashkelon?” BAR 17:03 (external - login to view), and“The Fury of Babylon: Ashkelon and the Archaeology of Destruction,” BAR 22:01.

c. See WilliamH. Shea, “Jerusalem Under Siege,” BAR 25:06 (external - login to view); and MordechaiCogan, “Sennacherib’s Siege of Jerusalem—Once or Twice?” BAR 27:01. (external - login to view)

1. Joshua 13:2–3; see Trude Dothan, The Philistines and Their MaterialCulture (New Haven, CT: Yale Univ. Press; Jerusalem: Israel ExplorationSociety, 1982), pp. 16–18.

2. Herodotus, Histories 2.104.

3. Herodotus, Histories 2.141, where he mentions thedevastation of Sennacherib’s army by a plague of mice while camped at Pelusium,on the road to Egypt. This account differs from the Biblical version of events,in which Sennacherib’s army is decimated by “an act of God”; see Isaiah 37:36;2 Kings 19:35; 2 Chronicles 32:21. See also Josephus, Antiquities of theJews 10.21. See the reconstruction of these events from the documentarysources in Alan B. Lloyd, Herodotus, Book II (Leiden: Brill, 198, vol.3, pp. 102–104.

4. Menachem Stern, Greek and Latin Authors on Jews and Judaism,vol. 1, From Herodotus to Plutarch (Jerusalem: Israel Academy of Sciencesand Humanities, 1974), pp. 6–7 and note 2. Although Aristotle doesn’t actuallyname the lake, his comment that neither man nor beast could sink in its waters,which are bitter and salty and do not support fish, leaves no doubt that he isreferring to the Dead Sea.

5. Polemo of Ilium, Greek History, quoted by Eusebius in EvangelicalPreparation 10.10.15; see Stern, Greek and Latin Authors, pp.102–103.

6. Ovid, Art of Love 1.416. See Stern, Greek and LatinAuthors, pp. 348–349; Louis H. Feldman, “Some Observations on the Name ofPalestine,” Hebrew Union College Annual 61 (1990), pp. 13–14.

7. Statius, Silvae 2.1.161; 3.2.105; 5.1.213. See Stern, Greekand Latin Authors, pp. 515–520. For Dio Chrysostom, quoted by Synesius, seeH. Lamar Crosby, Dio Chrysostom (Cambridge, MA: Loeb Classical Library,1951), vol. 5, pp. 378–379; also Stern, Greek and Latin Authors, pp.538–540.

8. Philo, On Abraham 133, On the Life of Moses1.163, On the Virtues 221 and Every Good Man is Free 75. On theuse of Palestine by Philo and Josephus, see Stern, Greek and Latin Authors,p. 349.

9. Josephus, Antiquities 1.145. Admittedly, this referenceis made in connection with events in Genesis, before the arrival of theIsraelites. See Feldman, “Observations,” pp. 11–12.

10. Josephus, Antiquities 20.259.

11. Philistieim: Septuagint Genesis 26:1, 14, 15, 18; Exodus23:31. Also Septuagint Joshua 13:2–3. Gę ton Philistieim: Septuagint Genesis21:32, 34; Exodus 13:17. Elsewhere in the later books of the Septuagint Bible,which were translated subsequently from the Hebrew, the Philistines arereferred to as the allophyloi (strangers); see Emanuel Tov, “The Septuagint,”in Martin J. Mulder and Harry Sysling, eds., Mikra: Text, Translation,Reading and Interpretation of the Hebrew Bible in Ancient Judaism and EarlyChristianity (Assen: Van Gorcum, 198, p. 169.

12. Homer, Odyssey 8.246; Herodotus, Histories3.137, et al.

13. Martin Noth, “Zur Geschichte des Namens Palästina,” Zeitschriftdes deutschen Palästina-Vereins 62 (1939), p. 133. Noth confines hisobservation of the resemblance of Palaistinę to palaistęs to a short footnote(p. 133, n.3).

14. Epalaien: Septuagint Genesis 32:24; see diepalaien in Josephus,Antiquities 1.331. In Septuagint Genesis 32:25, the infinitive palaiein isused. The verb palaio is also used in the same context by Demetrius, theJewish-Hellenistic writer of a short Greek history of Israel, who flourished inthe late third to early second century B.C.E. The passage is preserved in awork of the fourth-century C.E. Christian bishop and theologian, Eusebius ofCaesarea (Evangelical Preparation 9.21.7); I am grateful to Dr. NikosKokkinos for bringing the reference to my attention.

15. There is considerable material evidence of Greeks in Palestineduring the Iron Age. A graphic illustration of direct contact between Jews andGreeks is provided by Hebrew ostraca found in Arad, which date from the firstdecades of the sixth century B.C.E. These refer to the delivery of foodsupplies to Kittim, Greek or Cypriot mercenaries in the service of the lastkings of Judah; see Yohanan Aharoni, Arad Inscriptions (Jerusalem:Israel Exploration Society, 1981), Ostraca nos. 1, 2, 4, 5, 7–8, 10–11, 14, 17.Imported Greek pottery from the seventh century B.C.E. onwards has been foundat 50 sites in Palestine, and it is now generally agreed that this trade wasrun by Greek merchants; see Ephraim Stern, Material Culture of the Land ofthe Bible in the Persian Period, 538–332 B.C. (Warminster: Aris &Phillips; Jerusalem: Israel Exploration Society, 1982), pp. 137, 141, 283–286.Circumstances for direct contact between Jews and Greeks in Babylon, Persia andEgypt during the early classical period have been cited by Elias Bickerman, TheJews in the Greek Age (Cambridge, MA: Harvard Univ. Press, 198, pp.13–14.

16. Bickerman, Jews, p. 14. For a review of thearchaeological and documentary evidence of the use of Aramaic in the Levantduring Persian rule, see Fergus Millar, “The Problem of Hellenistic Syria,”in Amélie Kuhrt and Susan Sherwin-White, eds., Hellenism in the East: TheInteraction of Greek and Non-Greek Civilizations from Syria to Central Asiaafter Alexander (London: Duckworth, 1987), pp. 111–113.

17. Michael Poliakoff, Combat Sports in the Ancient World(New Haven, CT: Yale Univ. Press, 1987), pp. 23–53; Harold A. Harris, GreekAthletes and Athletics (London: Hutchinson, 1964), pp. 102–105.

18. George F. Hill, Greek Coins of Lycia, Pamphylia and Pisidia(London: British Museum, 1897), pp. 95–101, plates 19–21 (Aspendus), p. 258 andplate 39 (Selge).

19. Strabo, Geography 15.1.37.

20. On Theodosia in the Bosporus, see Thomas S. Noonan,“Theodosia,” in Richard Stillwell, ed., The Princeton Encyclopedia ofClassical Sites (Princeton, NJ: Princeton Univ. Press, 1976).

21. Josephus, Against Apion 2.168–171. For the views ofGreek intellectuals about Jewish theology, see Feldman, Jew and Gentile inthe Ancient World: Attitudes and Interactions from Alexander to Justinian(Princeton, NJ: Princeton Univ. Press, 1993), pp. 149–153.

22. Aristophanes, Birds, lines 1474–1475. See Nan Dunbar, Aristophanes,Birds (Oxford: Clarendon Press; New York: Oxford Univ. Press, 1995), p.690.

23. Feldman (“Observations,” p. 19) points out that there is onlycircumstantial evidence linking Hadrian with the change of the name Judea tothat of Palestine, and the precise date when this occurred is uncertain.

Bumped....so the usual suspects can address the OP.....instead of moving the goal posts

azpundit.com/gaza-terrorists-fire-135-rockets (external - login to view)
Last edited by DaSleeper; Mar 15th, 2012 at 04:38 PM..
It boils down to the people living in the are were recognized by Britain as allies in a war, the promise for that help was independence as a Nation Governed by Arabs. The Rothschild bankers also had plans for that same area that was Jewish only. Breaking just about every UN document anybody has ever signed. The Germans became demonic when their plans called for rule by one group yet when the bankers plan the same move for the Jews it becomes the greatest ****ing move democracy has ever made. That is how lopsided this intentional hot-spot is.

The 12 Tribes never returned, some Jews were given Judea and Jerusalem with a mandate to build a temple. God made that demand because some prophecies were about to unfold that needed a Temple. God crushed Israel to death, He made her a widow and it stays that way until the day of return when everybody back to Joseph and Israel were alive. God kicked them out because they decided to kill the Prophets God sent them rather than listen to the advice and take heed. They were doing the same after the cross, Jews specifically.

You should probably leave the Bible out of the discussion or would you like the references that detail the return and how that goes and what else is going on in the world at that time.

Today they are pure land thieves, they stole the land, not one Arab received a fair price, The Rothschild were buying up many properties through middle men. That was a done deal even before any Jews starting making their way, those are the condemnations that do have bite in a un-biased court.

Blame the Jews - YouTube

Quote: Originally Posted by DaSleeperView Post

Bumped....so the usual suspects can address the OP.....instead of moving the goal posts

azpundit.com/gaza-terrorists-fire-135-rockets (external - login to view)

It would appear to be another test run of the iron dome. An unwarranted attack mean to draw retaliation (meaning the 135 were already programed into the events of the day list. Same as when they first got it operational, sent the remains to Russia for lab tests.

If the FBI plans the terrorist plots with 'locals' how mant does Israel employ in Gaza to stage events that make Israel look like a poster boy. In the decades they still cannot anything put undeveloped real estate. Give then 500 they still aren't a danger to anybody, Israel isn't all that concerned when they actually kill 10X that 135 number. You have to give them credit (the Rothschild not the Israeli leaders) they actually got the public that is supposed to have brains and power to be total slaves without even a whimper of protest.

The usual suspects see this war for what it is, keep some people busy, otheres pay through the nose for useless war, this one is at half a century and how much in total has been spent on it. Iseal is making money off war, why would see want to try peace, the it why their Nation status should be put on trial and is guilty is is revoked, they pushed themselves into the sea. Sooner the better.
What amazes me is, people don't see the real game going on here. The Arab world wants the
Palestinians to remain where they are they use them as the sacrificial lamb while filling the area
with missiles to fire into Israel. At the same time, the Israelis will respond with attacks on the
Palestinians and not the rest of the Arab World. Both sides use the Palestinians as their over
all punching bags.
Too Palestinians woke up and made a deal with Israel it could lead to some real change in that
region but they won't catch on for a long time yet.

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