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EspañolMARAH (BIBLE)
'Marah' is one of the stations of the Exodus. [1]
[2] [3][3].
The narrative concerning Marah in the Book of Exodus states that the Israelites had been wandering in the desert for three days without water[3]; according to the narrative, Marah had water, but it was undrinkably bitter, hence the name, which means ''bitterness''[3]. In the text, when the Israelites reach Marah they complain about the undrinkability[3], so Moses complains to Yahweh, and Yahweh responds by showing Moses a certain piece of wood, which Moses then throws into the water, making it sweet and fit to drink[3]. There is nothing necessarily miraculous about the sweetening of the water, since there is a type of barberry which grows in the desert and has the herbal property of sweetening brackish water[9]. Biblical scholars see the narrative about Marah as having originated as an aetiological myth seeking to justify its name. see also a map of the Exodus route
According to the Bible the Exodus takes place at a time during the Eighteenth dynasty of Egypt when the capital of Egypt is at Thebes.
According to the Book of Exodus, the Israelites reached Marah after travelling in the ''Wilderness of Shur''[3], while according to the stations list in the Book of Numbers, the Israelites had reached Marah after travelling in the ''Wilderness of Etham''[3]; both biblical sources state that the Israelites were at Marah before reaching Elim[3][3].
Textual scholars regard the geographic information as deriving from two different versions of the same independent list of stations, one version being the list which takes up a chapter of the Book of Numbers, and the other version being slotted around the Marah narrative and around other narratives in the Book of Exodus and Book of Numbers, as appropriate[14]; according to this view, the latter version of this list would originally have read ''...and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water, then they came to Elim, where were twelve wells of water, ...'', without mentioning Marah[15]. Elim is identified as Thebes Red Sea Port.
the identification of these locations has been heavily dependent on the identification of the Biblical Mount Sinai. Traditionally, Sinai was equated with one of the mountains at the south of the Sinai Peninsula leading to the identification of Marah as ''Ain Hawarah'', a salty spring roughly 47 miles southeast from Suez[9].
The sequence of the stations and the rate of travel are now viewed as more important indicators.
The majority of both scholars and religious authorities believe that this traditional identification of Sinai is inaccurate. Most now recognize that during the Eighteenth dynasty of Egypt the capital of Egypt is at Thebes.
Suggested alternatives to traveling across the Sinai peninsula begin with the starting point Ra mes ses being correctly located at Thebes, thence traveling East across Etham down the wadi Ham Ma3t to Thebes Red Sea port of Elim, crossing the Red Sea to Elat and thence following the kings highway around Edom to touch on Kadesh Barnea, Gaza, Petra (Mt Hor) in the north eastern Arabah and finally Moab's Dibon and Mt Nebo.
The text goes on to state that in this location, a ''decree and a law'' were made by Yahweh for the Israelites, and that Yahweh ''tested'' them[3]. However, according to textual scholars the narrative concerning the bitter water comes from the Jahwist account, while the mention of law and testing is actually part of the Elohist account; textual scholars view this as the Elohist version of the naming of Massah, since the triconsonantal root of the Hebrew word used for ''tested'' here (נסה) is very similar to that for ''Massah'' (מסה), and the later explanation of ''Massah''[3] connects the name to the same root (נסה)[9]. The Talmud argues that the text is referring to three additional laws being added to the Noahide laws, namely that tribunals should be created, children should obey parents, and that the Sabbath should be observed[20]. In the biblical text, Yahweh also states that he would not bring any diseases upon the Israelites if they obey Yahweh's decrees[3]; biblical scholars regard this as a redactional addition, and appears to be an attempt to distract the reader from the implication in the previous verse that laws were given by Yahweh before Sinai was reached[9].
★ 1. Renfrew, Colin and Bahn, Paul 'Page 515 discusses conflicts between archaeology and Judaism'
★ 2. Nelson Glueck'Discusses The evidence for the Exodus in the Negev pp,15,41,63,95,102,106,118,119,122,123,138,143,150-151,162,167,170,171,172,186,187,194,243,246,250,258,276'
★ 3. William H McNeil and Jean W Sedlar, Discusses the evidence for Habiru and hapitu in Canaan
★ 4. Andrew George, Includes toponyms for Canaan
★ 5. James B. Pritchard, Jerusalim, siege and fall
★ 6. Shaika Haya Ali Al Khalifa and Michael Rice,
★ 7. Dr. Muhammed Abdul Nayeem,
★ 8. Michael Roaf
★ 9. Nicholas Awde and Putros Samano
★ 10. Gerard HermJerusalim pp 33,84-106 passim, 123,125,126,145,149,150,154
★ 11. Lionel Casson
★ 12. George Bass
★ 13. Gardiner
★ 14. Antonio Loprieno
★ 15. Michael Rice
★ 16. Gillings
★ 17. Somers Clarke and R. Englebach
★ 18. Marie-Loise Thomsen,
★ 19. Silvia Luraghi
★ 20. J. P. Mallory
★ 21. Anne H. Groton
★ 22. Hines
★ 23. Vitruvius
★ 24. Claudias Ptolemy
★ 25. Herodotus War with Judah, Sennacherib, siege of 701 BC
★ 26. Michael Grant
★ 27. Lucas N. H. Bunt, Phillip S.Jones, Jack D. Bedient Includes references to a Days Journey and a Days Sail
★ 28. H Arthur KleinIncludes references to a Days Journey and a Days Sail
★ 29 Francis H. Moffitt
★ 30. R. A. Cordingley
★ 31. H Johnathan Riley Smith
★ 32. H.W. Koch
★ Massah
★ Meribah
1. Marah means to live, dwell, build, and comes from the semitic root ENTRY: cmr.
DEFINITION: Central Semitic, to live, dwell, build; noun
★ cumr-, life. 1. Omri (king of Israel), from Hebrew comrî, probably short for
★ comrîyh, my life (is) Yahweh, from comrî, my life, from
★ cmer (<
★ cumr-), life. 2a. Omar, from Arabic cumar, probably akin to cumr, life; b. imaret, from Arabic cimra, building. Both a and b from Arabic cmara, to live, dwell, build.
2. (Hebrew: מָרָה)
3.
4.
5.
6.
7.
8.
9. ''Peake's commentary on the Bible''
10.
11.
12.
13.
14. Richard Elliott Friedman, ''Who wrote the Bible?''
15. ibid
16. ''Peake's commentary on the Bible''
17.
18.
19. ''Peake's commentary on the Bible''
20. ''Sukkah'', 56b
21.
22. ''Peake's commentary on the Bible''
[2] [3][3].
Events
The narrative concerning Marah in the Book of Exodus states that the Israelites had been wandering in the desert for three days without water[3]; according to the narrative, Marah had water, but it was undrinkably bitter, hence the name, which means ''bitterness''[3]. In the text, when the Israelites reach Marah they complain about the undrinkability[3], so Moses complains to Yahweh, and Yahweh responds by showing Moses a certain piece of wood, which Moses then throws into the water, making it sweet and fit to drink[3]. There is nothing necessarily miraculous about the sweetening of the water, since there is a type of barberry which grows in the desert and has the herbal property of sweetening brackish water[9]. Biblical scholars see the narrative about Marah as having originated as an aetiological myth seeking to justify its name. see also a map of the Exodus route
Location
According to the Book of Exodus, the Israelites reached Marah after travelling in the ''Wilderness of Shur''[3], while according to the stations list in the Book of Numbers, the Israelites had reached Marah after travelling in the ''Wilderness of Etham''[3]; both biblical sources state that the Israelites were at Marah before reaching Elim[3][3].
Textual scholars regard the geographic information as deriving from two different versions of the same independent list of stations, one version being the list which takes up a chapter of the Book of Numbers, and the other version being slotted around the Marah narrative and around other narratives in the Book of Exodus and Book of Numbers, as appropriate[14]; according to this view, the latter version of this list would originally have read ''...and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water, then they came to Elim, where were twelve wells of water, ...'', without mentioning Marah[15]. Elim is identified as Thebes Red Sea Port.
the identification of these locations has been heavily dependent on the identification of the Biblical Mount Sinai. Traditionally, Sinai was equated with one of the mountains at the south of the Sinai Peninsula leading to the identification of Marah as ''Ain Hawarah'', a salty spring roughly 47 miles southeast from Suez[9].
The sequence of the stations and the rate of travel are now viewed as more important indicators.
The majority of both scholars and religious authorities believe that this traditional identification of Sinai is inaccurate. Most now recognize that during the Eighteenth dynasty of Egypt the capital of Egypt is at Thebes.
Suggested alternatives to traveling across the Sinai peninsula begin with the starting point Ra mes ses being correctly located at Thebes, thence traveling East across Etham down the wadi Ham Ma3t to Thebes Red Sea port of Elim, crossing the Red Sea to Elat and thence following the kings highway around Edom to touch on Kadesh Barnea, Gaza, Petra (Mt Hor) in the north eastern Arabah and finally Moab's Dibon and Mt Nebo.
Religious theories
The text goes on to state that in this location, a ''decree and a law'' were made by Yahweh for the Israelites, and that Yahweh ''tested'' them[3]. However, according to textual scholars the narrative concerning the bitter water comes from the Jahwist account, while the mention of law and testing is actually part of the Elohist account; textual scholars view this as the Elohist version of the naming of Massah, since the triconsonantal root of the Hebrew word used for ''tested'' here (נסה) is very similar to that for ''Massah'' (מסה), and the later explanation of ''Massah''[3] connects the name to the same root (נסה)[9]. The Talmud argues that the text is referring to three additional laws being added to the Noahide laws, namely that tribunals should be created, children should obey parents, and that the Sabbath should be observed[20]. In the biblical text, Yahweh also states that he would not bring any diseases upon the Israelites if they obey Yahweh's decrees[3]; biblical scholars regard this as a redactional addition, and appears to be an attempt to distract the reader from the implication in the previous verse that laws were given by Yahweh before Sinai was reached[9].
Archaeological References
★ 1. Renfrew, Colin and Bahn, Paul 'Page 515 discusses conflicts between archaeology and Judaism'
Near Eastern References
★ 2. Nelson Glueck'Discusses The evidence for the Exodus in the Negev pp,15,41,63,95,102,106,118,119,122,123,138,143,150-151,162,167,170,171,172,186,187,194,243,246,250,258,276'
★ 3. William H McNeil and Jean W Sedlar, Discusses the evidence for Habiru and hapitu in Canaan
★ 4. Andrew George, Includes toponyms for Canaan
★ 5. James B. Pritchard, Jerusalim, siege and fall
★ 6. Shaika Haya Ali Al Khalifa and Michael Rice,
★ 7. Dr. Muhammed Abdul Nayeem,
★ 8. Michael Roaf
★ 9. Nicholas Awde and Putros Samano
★ 10. Gerard HermJerusalim pp 33,84-106 passim, 123,125,126,145,149,150,154
Marine Archaeology Rederences
★ 11. Lionel Casson
★ 12. George Bass
Egyptological References
★ 13. Gardiner
★ 14. Antonio Loprieno
★ 15. Michael Rice
★ 16. Gillings
★ 17. Somers Clarke and R. Englebach
Linguistic References
★ 18. Marie-Loise Thomsen,
★ 19. Silvia Luraghi
★ 20. J. P. Mallory
★ 21. Anne H. Groton
★ 22. Hines
Classical References
★ 23. Vitruvius
★ 24. Claudias Ptolemy
★ 25. Herodotus War with Judah, Sennacherib, siege of 701 BC
Historical References
★ 26. Michael Grant
Mathematical References
★ 27. Lucas N. H. Bunt, Phillip S.Jones, Jack D. Bedient Includes references to a Days Journey and a Days Sail
Mensurational References
★ 28. H Arthur KleinIncludes references to a Days Journey and a Days Sail
★ 29 Francis H. Moffitt
Architectural References
★ 30. R. A. Cordingley
Medieval References
★ 31. H Johnathan Riley Smith
★ 32. H.W. Koch
See also
★ Massah
★ Meribah
Citations and Notes
1. Marah means to live, dwell, build, and comes from the semitic root ENTRY: cmr.
DEFINITION: Central Semitic, to live, dwell, build; noun
★ cumr-, life. 1. Omri (king of Israel), from Hebrew comrî, probably short for
★ comrîyh, my life (is) Yahweh, from comrî, my life, from
★ cmer (<
★ cumr-), life. 2a. Omar, from Arabic cumar, probably akin to cumr, life; b. imaret, from Arabic cimra, building. Both a and b from Arabic cmara, to live, dwell, build.
2. (Hebrew: מָרָה)
3.
4.
5.
6.
7.
8.
9. ''Peake's commentary on the Bible''
10.
11.
12.
13.
14. Richard Elliott Friedman, ''Who wrote the Bible?''
15. ibid
16. ''Peake's commentary on the Bible''
17.
18.
19. ''Peake's commentary on the Bible''
20. ''Sukkah'', 56b
21.
22. ''Peake's commentary on the Bible''
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