Staff of moses;

 The record of the fight against the Amalekites in Exodus 17.8-16 contains a few challenged parcels, including the understanding of the lifting of Moses' hands, the meaning of the staff of God, and the quantity of hands Moses holds up. This article will contend that the equivocalness encompassing the presence/nonattendance of the staff and the quantity of upraised hands capacities to depict the scene as a progress in the story (a significant level Janus parallelism) comparable to the part of the heavenly hero in Israelite battle. The presence of the staff of God in the one hand raised by Moses reviews the extraordinary works of God in the departure and underscores divine drive in fight, while the lifting of two hands connotes supplication (as upheld by matches in the Zakkur stela and Egyptian reliefs) and anticipates Israel battling at its own drive in future fights. 

In the adventure of Israel's freedom from Egypt, the staff of Moses is in excess of a prop. However lifeless, it is out and out a lead character, a viable change-specialist even with decided obstruction. To consider its pervasive job is to acquire some knowledge into the Bible's perspective on divination. 

Moses' staff places in appearance appearances all through the account segments of the book of Exodus. At the consuming shrub, God transforms it into a snake with an end goal to wheedle Moses into removing Israel from Egypt (4:2-4). Upon his return, Moses rehashes the sign before the seniors of Israel to check the realness of his central goal (4:30). At the point when Moses and Aaron defy Pharaoh interestingly, it is Aaron who currently throws the bar on the ground where it's anything but a snake and eats up the snakes of the Egyptian performers got to coordinate with his ability (7:10-3). 

The staff is the instrument by which Aaron achieves the supernatural occurrence of the initial three diseases, changing the Nile's water into blood (7:20) and swarming the land with frogs (8:1-2) and vermin (8:13). From that point, Moses employs the staff to release plagues seven and eight of hail and insect. However not unequivocally, the content appears to have Moses parted the Sea of Reeds through his staff (14:21, cf.16). At long last, once across, Moses has response to the staff twice more to strike a stone for water (17:5-6) and to beat back the Amalekites (17:9). 

It is this unmistakable quality which incited the Mishnah to list the staff as one the antiques made by God in the nightfall of the 6th day before the world's first Sabbath (Pirkei Avot 5:6). Whatever the expectation of that rundown, I notice it here to set up the way that we are discussing a solitary staff and not two or even three. Albeit, in the story the staff is alluded to differently as having a place with Moses, Aaron and even God (17:9), the Midrash likewise holds that there is just one staff. Possession is a component of employing it (Sh'mot Rabbah 26:3). 

Where the Mishnah fails is in ascribing remarkable status to the staff. As per the account, the staff is just a conventional shepherd's staff. It was the staff that Moses, tending the herd of his dad in-law, Jethro, bore in his grasp when he ended up landing on the consuming hedge (3:1). It couldn't have been more uninspiring and unremarkable. In any case, that is definitely the point: the staff held onto no innate strength. At work was exclusively God's will which decided to change a rough curio into an instrument of titanic force. The suddenness of the demonstration showed God's power. 

The foes of the staff are Pharaoh's performers. However long they can copy the wonders created by Aaron, Pharaoh stays unfaltering. However, their method of activity varies notably from that of Aaron. They impact their marvels through spells and mantras. The utilization of dark enchantment empowers them to stay on point with Aaron till the plague of vermin when they yield the unquestionable presence of Israel's God (8:15). Interestingly, Aaron works peacefully. Neither Moses nor Aaron at any point conjure God before raising their staff. Undoubtedly, its work, with the exception of one occasion (17:9), comes at God's command. The staff is absolutely an apparatus of the Almighty enacted through human office. Supernatural occurrences result, however not by temperance of wizardry. The inconsequentiality of the staff is highlighted by the way that Moses once in a while triggers or ends a wonder without utilizing it by any means, essentially by waving his hand (10:22) or offering a genuine petition (10:18). God needs no staff to adjust the direction of nature nor does the staff have any force free of God. It's anything but a relic. 

With respect to the Egyptian performers, they don't immediate their mantras to their own divinities or the domain past. Whatever they practice is by all accounts a type of human astuteness. The showdown as portrayed in the Bible isn't between the God of Israel and the gods of Egypt, yet rather among God and the hubris of humans. Strikingly, the Bible awards the adequacy of enchantment to a limited extent , yet simply because of human stratagem. As the incomparable Israeli scriptural researcher, Yehezkel Kaufmann, contended the greater part a century prior, the scriptural perspective on monotheism brooked no contending divinities. Additionally, deprived of all folklore, the Bible, as indicated by Kaufmann, knows just of the commotion brought about by people in their ceaseless test of God's sway and good law. Enchantment, however powerful in its belongings, is downsized to a strategy in the human collection and taboo since it tries to confine, frustrate or dodge the heavenly will. Pharaoh's experts of sorcery were a valid example. At the point when Aaron's pole turned-snake swallows those of the court performers, the scene is intended to attest the predominance of a perspective without witchcraft. In the more interesting definition of the Talmud, "Magicians disavow the family on high" (BT Sanhedrin 67b). 

The push of this subplot on wizardry accepted its lawful plan later in the book of Exodus: "You will not endure a sorceress (22:17)." And as Balaam, another non-Israelite professional of the workmanship, would verify: "Thus, there is no prognostication in Jacob, no making a plunge Israel" (Numbers 23:23). Nomos and story united as one. In Israel, prediction and not magic would turn into the adequate mode of correspondence among God and mankind. It was past human ability to force God into uncovering what the future held coming up. Scriptural monotheism had taken a quantum jump toward what Max Weber, the German humanist and understudy of religion, called the disillusionment of the universe. 

The presence of the staff of God in the one hand raised by Moses reviews the incredible works of God in the mass migration and underlines divine drive in fight, while the lifting of two hands means petition (as upheld by matches in the Zakkur stela and Egyptian reliefs) and anticipates Israel battling at its own .. 

Mass migration 14:21 

Then, at that point Moses loosened up his hand over the ocean, and all that evening the LORD drove back the ocean with a solid east wind that transformed it into dry land. So the waters were partitioned,the staff of moses posses the miraculus powers or its god power but intention is to show the humankind stright path towards god almighty?

Balaam and Balak; time when donkey talked ?

 Balaam, a non-Israelite prophet portrayed in the Old Testament (Num. 22–24) as an implored soothsayer by Balak, the lord of Moab, to put an impugning on individuals of Israel, who are set up camp unfavorably on the fields of Moab. Balaam states that he will articulate just what his god Yahweh motivates, however he will go with the Moabite couriers to Balak. He is met on the way by a heavenly messenger of Yahweh, who is perceived simply by Balaam's butt, which will not proceed. Then, at that point Balaam's eyes are opened, and the heavenly messenger licenses him to go to Balak however orders him not to revile but rather to favor Israel. In spite of pressing factor from Balak, Balaam stays dedicated to Yahweh and favors individuals of Israel. In later writing (explicitly, the Second Letter of Peter 2:15), in any case, Balaam is held up to act as an illustration of one who apostasized for material increase. 

Notwithstanding bountiful proof unexpectedly, numerous analysts assume that the Bible's prophetic writing was protected and sent in light of the fact that the copyists accepted these prophets had gotten heavenly disclosure, so the recorders regarded the writing as strictly helpful, maybe even strictly definitive in some way. This article shields an elective theory: the antiquated recorders didn't treat Hebrew compilations of prediction as supernaturally uncovered or as having either strict utility or authority. Maybe, this writing was scattered among copyists since recorders have an interest in writing. The most ideal approach to comprehend the Latter Prophets is to inspect a story about a prophet in the book of Numbers: Balaam child of Beor. This is the solitary prophet referenced in the Tanakh who is additionally referenced in an antiquated engraving. In spite of the fact that Balaam is certainly not a huge figure among the Latter Prophets (he is referenced just a single time in these parchments), the plentiful information about Balaam give a priceless chance to follow the manners by which old recorders embraced, adjusted, and changed their source materials about prophets and prediction. 

prophetic writing was protected and communicated on the grounds that the copyists accepted these prophets had gotten heavenly disclosure, so the recorders regarded the writing as strictly helpful, maybe even strictly legitimate in some way. This article shields an elective speculation: the old copyists didn't treat Hebrew collections of prediction as supernaturally uncovered or as having either strict utility or authority. Maybe, this writing was scattered among recorders since copyists have an interest in writing. The most ideal approach to comprehend the Latter Prophets is to inspect a story about a prophet in the book of Numbers: Balaam child of Beor. This is the lone prophet referenced in the Tanakh who is likewise referenced in an antiquated engraving. Despite the fact that Balaam is certainly not a huge figure among the Latter Prophets (he is referenced just a single time in these parchments), the bountiful information about Balaam give a significant chance to follow the manners by which antiquated recorders embraced, adjusted, and changed their source materials about prophets and prediction. 

Balaam child of Beor is known to us from the Hebrew Bible as well as from an engraving, found in 1967 in Jordan, that can be dated to the eighth century B.C.E. 

As per the extensive record in the scriptural book of Numbers (sections 22–24), which probably comprises of at least two joined abstract practices, Balak, the lord of Moab, is terrified by reports of the moving toward Israelites and chooses to enlist Balaam to articulate a revile upon Israel with the goal that he will actually want to crush them in war. Antiquated Near Eastern lords regularly anticipated that prophets and diviners should articulate such revilements upon their enemies before fight, and Balaam was obviously known as a renowned soothsayer or prophet. God (here called "Elohim") seems a few times to Balaam in a fantasy and prohibits him to revile Israel. At last, nonetheless, the god awards Balaam authorization to acknowledge Balak's task. What follows is the notable scene of a talking jackass and a courier from Yahweh obstructing Balaam en route to declare the revile. At last, Balaam shows up at his location, yet he winds up exciting the outrage of the Moabite lord by over and again articulating upon Israel a few extensive, wonderfully detailed beautiful gifts. 

Inquisitively, most other scriptural references to Balaam are negative. However the record portrayed above reports that he would not revile Israel and dismissed the attractive installment offered by the Moabite ruler, different writings upbraid him as a prophet for enlist (Josh 13:22, Josh 24:9, and Neh 13:2) and report his execution (Num 31:8) as discipline for contribution in the Baal Peor occurrence (Num 25), where he is faulted for instigating Moabite ladies to allure Israelite men to sin. 

Concerning the nonbiblical engraving found in Jordan, it's anything but a mortar text found on the mass of a house at the site of Tell Deir Alla (maybe to be related to scriptural Sukkoth). The content alludes to a similar Balaam child of Beor, who gets a startling message from the divine beings. The following morning he can't eat and sobs so anyone might hear. At the point when his kin request a clarification, he reveals to them he has discovered that the purported Shadday divine beings have met a gathering and announced to seal the skies with never-ending dimness. (A connected name, El Shadday is likewise utilized in the Hebrew Bible to allude God; it is typically interpreted as "God Almighty.") Although the content is hard to translate, what appears to have incited the divine beings to achieve this catastrophe is the unavoidable inversion of the normal and social orders (for instance, the content reports that hyenas pay attention to guidance, while the fox's whelps chuckle at astute men.) 

Albeit the scriptural story of Balaam was composed long after it was thought to have happened, this nonbiblical engraving observers to the practice of a Transjordanian soothsayer/prophet named Balaam who offered an explanation to divine beings called Shadday. 

The Bible records a plenty of incomprehensible, yet evident, accounts. Furthermore, the account of a talking jackass is following in some admirable people's footsteps—alongside a consuming hedge (Exodus 3:2) or delicate breeze (1 Kings 19:12)— as verification of the inexplicable mouthpieces God can pick. In the narrative of Balaam, we discover a man who declared acquiescence to the Lord, however wrestled with a voracious heart. How about we unload the Bible story of Balaam and see what we can realize. 

The narrative of Balaam and his talking jackass is found in Numbers 22. Balaam was an agnostic prophet who rehearsed divination and other wizardry expressions, driven Israel into dereliction, and was recognized as a covetous, deceitful man by Peter and Jude (2 Peter 2:15 – 16; Jude 1:11). Dreading the infringing Israelites, King Balak of Moab sent for Balaam and enrolled his guide in repulsing the Israelites by reviling them. The Lord addressed Balaam and advised him to decline to go to Balak, albeit the Lord yielded under the condition that Balaam would express just His words. So Balaam outfitted his jackass and went with the rulers of Moab back to Balak. 

Yet, knowing Balaam's heart, the Lord's resentment consumed against Balaam for what He knew was Balaam's disobedience, and He sent a heavenly messenger with an attracted sword to bar his direction. In spite of the fact that Balaam couldn't see the heavenly messenger, his jackass could, and she attempted to stop the excursion by going off the way, pulverizing Balaam's foot against the divider and resting on the way. Incensed by her conduct, Balaam utilized his staff to beat the jackass multiple times. Then, at that point in Numbers 22:28, we discover that "the LORD opened the jackass' mouth, and she said to Balaam, 'How have I dealt with you to make you beat me these multiple times?'" Then Balaam and the jackass continued to have a discussion about the circumstance, with Balaam irately upbraiding the jackass, after which the Lord made Balaam fully aware of see the heavenly messenger and comprehend why his excursion was halted. 

There is no uncertainty that Balaam's jackass addressed him. The inquiry that emerges is whether the jackass was abruptly given the force of discourse, which would likewise mean she was enabled to reason since she addressed Balaam's inquiries, requested some from her own, and carried on a levelheaded discussion. While it is unquestionably conceivable that God allowed human forces to the jackass, almost certainly, He opened her mouth and talked through her. The heavenly messenger that banned his direction is recognized as the heavenly messenger of the Lord, likely a sign of the presence of God Himself (Genesis 16:9-16; Exodus 3:1-6). After the jackass "talked" to Balaam, and Balaam's eyes were opened, the holy messenger continued to pose the indistinguishable inquiries that came from the mouth of the jackass, additional proof that God, not the jackass, was really talking the multiple times. This is repeated by Peter, who distinguishes the jackass as "a monster without discourse" and who "talked with a man's voice" (2 Peter 2:16). Whatever the technique, the jackass had the option to talk by a marvelous working of God's force. 

For what reason was Balaam not stunned into quiet by the jackass addressing him? Clearly, it more likely than not come as an amazement to him, and under typical conditions, the conspicuous response would be for him to basically ask how she came to be talking. The Bible doesn't reveal to us why he didn't think that its odd to be tended to by a jackass, yet we would know something about his condition of care. To begin with, he was in resistance to the Lord, going to Balak for his own motivations and not those of the Lord. Second, the jackass' refusal to proceed down the way rankled him so he beat her bitterly in light of the fact that she had ridiculed him and made an imbecile of him. Outrage has a method of shortening sane idea, and maybe he was so plan on applying his strength over the creature that he lost the capacity to think plainly. It wasn't until the holy messenger made Balaam fully aware of see reality that he yielded in his displeasure against the jackass, paid attention to the heavenly messenger, and atoned. Refrain 38 reveals to us that Balaam went to Balak and told the lord, "I should sp.

if god wills he made the animals to show path to the infedels?

Abraham the prophet of god; true monothist

 The account of Abraham and his descendents is found in the book of Genesis. We initially meet him in Genesis part 11, in spite of the fact that at this stage his name is Abram. There is next to no true to life insight regarding him separated from the way that he was a shepherd and came from Ur in Mesopotamia - current Iraq - after which he and his family moved, with his dad Terah, to Haran. 

This is a polytheistic age, an age when individuals had confidence in and loved numerous divine beings. However inside this air, Abram answers the call of God and it is a result of this that he acknowledges and understands the situation of there being just a single genuine God. 

In the Jewish custom called Midrash (a Hebrew word which signifies 'understanding' and identifies with the manner in which readings or scriptural stanzas are perceived), there are various anecdotes about Abraham crushing his dad's objects of worship when he understands that there can be just a single God of paradise and earth. It doesn't make any difference if the narratives are valid. They recognize that Abraham was the primary individual to perceive and adore the one God. Thus, monotheism was conceived. 

Toward the start of Genesis section 12, God requested that Abram leave his home and nation and he makes Abram three guarantees: the guarantee of a relationship with God, various descendents and land. 

I will make you an extraordinary country 

Also, I will favor you; 

I will make your name extraordinary, 

Furthermore, you will be a gift 

I will favor the individuals who favor you, 

Also, whoever curses you I will revile; 

And every one of the people groups of the earth 

Will be honored through you 

Beginning 12:1-3 

The solitary issue is that both Abram and his better half, Sarai (later called Sarah) are elderly individuals and childless. They should leave their country and they don't have the foggiest idea who this God is! They appear to be a practically inconceivable arrangement of guarantees for God to keep. Yet, the stunning reality about Abram is that he does what he is inquired. There are no signs or marvels; he has no sacred writings or customs on which to draw, so Abram needs to put his confidence in this anonymous God. Subsequently, Abram has stood out forever as a man of colossal confidence. Because of his dutifulness, God changes his name to Abraham, signifying 'father of individuals'. 

A definitive trial of Abraham's dutifulness, nonetheless, comes in Genesis 22 when he is approached to forfeit his child by Sarah - Isaac. God had guaranteed that Abraham's descendents would come through Isaac, so the degree of confidence he shows is very shocking. Abraham confides in God and takes his child, as coordinated, up a mountain. At the last possible moment, God mediates and saves Isaac's life by giving another creature (a slam) for penance. The test is finished and God again repeats his vows to Abraham of land, descendents and an individual relationship. 

As per the Bible, Abraham is humankind's last opportunity to build up a relationship with God. Toward the start of the Bible in the creation stories, Adam and Eve set in train an example of defiance to God's orders which flourishes. Even after the Great Flood, where just Noah was saved, humankind by and by verges on estranging themselves from their maker God. They construct the pinnacle of Babel (Genesis 11), a pinnacle that seems like it will nearly get through to the sky and God again intercedes and disperses individuals across the earth. 

Numerous researchers accept these accounts were composed to disclose to individuals why the world resembles it is and why people are as are they. What is our spot on the planet? For what reason do we kick the bucket? They address inquiries of life and passing, instead of being just clarifications about how the world was made. 

Toward the finish of Genesis 11, we are furnished with a parentage and Abraham turns into the new expectation through which God will attempt to make a group to live by a specific arrangement of qualities. The significant thing to learn here is the uniqueness of the Covenant connection among God and Abraham. Interestingly, we see the start of a two-way relationship: God working on something for Abraham, and Abraham working on something for God. The endowments of God are given starting with one age then onto the next. 

The narrative of Abraham is about compliance to the desire of God - not visually impaired acquiescence, on the grounds that the Bible stories reveal to us that Abraham habitually tested God and posed inquiries. Yet, eventually, he confided in this God who had made such phenomenal guarantees and in this manner framed an exceptionally unique and individual relationship with God which, devotees will contend, has proceeded through to the current day. 

The Bible notes that at age 75, Abraham got a heavenly greeting or calling from God (Yahweh) to make a trip to a far off land where God would compensate him incalculable. Beginning 12:1–3 states: 

I will make you into an incredible country, and I will favor you; I will make your name extraordinary, and you will be a gift. I will favor the individuals who favor you, and whoever curses you I will revile; and all people groups on earth will be honored through you. (12:2-3) 

ABRAHAM TRUSTED GOD and TOOK HIS ENTIRE FAMILY (INCLUDING HIS FATHER and NEPHEW LOT) and PERSONAL POSSESSIONS ON HIS TREK TO THIS PROMISED LAND. 

Notwithstanding the intrinsic risks of going at a particularly advanced age and through obscure and unpleasant domain, Abraham confided in God and took his whole family (counting his dad and nephew Lot) and individual belongings on his journey to this guaranteed land. 

The initial segment of the excursion purportedly took them to Haran, in northern Mesopotamia, where his dad, Terah, kicked the bucket at age 205. In the second piece of the outing, Abraham's band entered and visited through Canaan, where God appeared to Abraham, saying, "To your posterity I will give this land" (12:7). In festival and love, Abraham assembled a special stepped area to God and afterward "went on toward the slopes east of Bethel and set up his shelter, with Bethel on the west and Ai on the east" (12:8). As prior, Genesis takes note of that Abraham assembled another raised area to God prior to moving again to the Negev, southwest of the Dead Sea. 

Disguise in Egypt 

A dismal yet ordinary piece of old Middle Eastern presence, a horrible starvation moved through Canaan, and Abraham and his family ran away to Egypt for salvage and alleviation. The move was a long way from consoling as Abraham dreaded for his life as a result of the excellence of his 65-year-old spouse. Abraham stated, "When the Egyptians see you, they will say, 'This is his better half.' Then they will kill me yet will allow you to live" (12:12). 

In smarts or out of weakness, Abraham trained his significant other to "imagine" to be his sister, which was at that point verifiably evident, Sarah being his stepsister. Abraham's interests were supported, evidently, on the grounds that after they entered Egypt, "the Egyptians saw that Sarai was an extremely excellent lady. What's more, when the Pharaoh's authorities saw her, they applauded her to Pharaoh [possibly Senusret II, who administered Egypt from 1897-1878 BCE], and she was taken into his castle" (12:14–15). For Abraham, this was not the most noticeably awful of circumstances for he got numerous blessings from Pharaoh, including cows and workers. 

Sarai Is Taken to Pharaoh's Palace 

Sarai Is Taken to Pharaoh's Palace 

James Jacques Joseph Tissot (Public Domain) 

All things considered, the Bible describes that God was not satisfied with the situation encompassing Abraham and Sarah. The Pharaoh and his family before long experienced unpleasant sicknesses, which made him aware of Abraham's ploy. Pharaoh shouted, "How have you dealt with me?" (12:18), disgraces Abraham for his trickiness, and requests that the two of them leave (despite the fact that he permits Abraham to keep his endowments, strangely). From that point, Genesis records that "Abraham went up from Egypt to the Negev, with his significant other and all that he had, and Lot went with him. Abram had gotten exceptionally affluent in animals and in silver and gold" (13:1-2). 

Getting back to Canaan, Abraham and his clan flourish and grow much more than previously, which prompts intertribal quarreling and contest among Abraham and Lot's shepherds over touching grounds for their always expanding groups. Beginning states: 

Yet, the land couldn't uphold them while they remained together, for their assets were extraordinary to the point that they couldn't remain together. Also, quarreling emerged between Abram's herders and Lot's. (13:5–7) 

In this way, the two split up and Abraham picked the Plain of Hebron to call "home," and Lot picked the Plain of Sodom, which would wind up a sad decision for Lot and his family. 

Barrenness 

One of the focal pieces of the account of Abraham and Sarah concerns their failure to imagine a youngster, which was vital in ancient times—both socially and for endurance. Childlessness and infertility in the Patriarchal Age was viewed as an indication of disgrace upon the lady, ordinarily the aftereffect of undisclosed sin in her life. Also, youngsters were viewed as a gift and a type of government managed retirement, safeguarding assurance and care in individuals' advanced age. Naturally, in Genesis 15:1, Abraham regrets: 

Sovereign Lord, what would you be able to give me since I stay childless and the person who will acquire my domain is Eliezer of Damascus? ... You have given me no kids; along these lines, a worker in my family will be my beneficiary. (2–3) 

The Bible by and by gives a brief look into the close connection among Abraham and his divinity with God broadcasting, "Don't be apprehensive, Abram. I'm your safeguard, your incredible prize" (1), and Abraham trusting God, which "[God] acknowledged it to him as nobility" (15:6). Abraham's better half, Sarah, nonetheless, was not so much quiet but rather more urgent to have a kid. Herself clearly fruitless and of cutting edge years, Sarah orders Abraham to have sexual relations with their Egyptian slave, Hagar, whose youngster Sarah would take to raise as her own. 

Sarah Presenting Hagar to Abraham 

Sarah Presenting Hagar to Abraham 

Thomas Hawk (CC BY-NC) 

Albeit this annoys present day sensibilities for its mercilessness and misuse, sexual experiences among slaves and proprietors were not an uncommon occasion; as slave, Hagar had hardly any privileges of possession. Also, such a contact.

Abraham verily indentifies himself as a true monothist in history,and its great to discuss about him and its mercy of god upon himthat he multiplied his descendents,who still exists?

copper mines of prophet soloman in arabia

 The historical backdrop of mining in the Kingdom of Saudi Arabia extends back millennia. The principal record of it has been dated to 2100 BC, while scientifically measuring has shown that tasks at Madh Ad Dahab mine were in progress at around 1000 BC. Archaelogists have guaranteed that a copper dig was producing income for King Solomon in the tenth century BC. In any case, regardless of its initial ascending in the advancement of mineral extraction, assets in Saudi Arabia have remained moderately undiscovered. 

Controlling around a fourth of the world's accounted for oil holds, Saudi Arabia has been feeling the squeeze to misuse different assets it might approach, with the consistently developing worldwide interest for oil empowering the nation to get more extravagant and more extravagant. 

Be that as it may, over the previous decade the globalization of oil investigation, an increment in environmental change pressure and a flood of US shale gas and oil to the market have served to marginally facilitate the syndication of Saudi Arabia and its kindred OPEC individuals. Because of late reports that US fares would diminish interest for Saudi oil, the realm declared that it would be slicing creation to 400,000 barrels each day, the least since 2011, to safeguard the current cost of $100 per barrel.

it looks like the prophet solomons time is repeating again in arab? from this we can belive that prophet solomon exists his riches along with the metllurgical technology,as god gifted us he too has given prophet soloman  in abundance command over the mining,and metals and its extraction/

The ark of covenent; old theory of communicating god?

 When in doubt, Judaism rejects actual indications of other worldliness, liking rather to zero in on activities and convictions. Without a doubt, the tale of Judaism starts with Abraham who, as indicated by old sources, broken the symbols that were the regular technique for strict recognition at that point. Love of graven pictures is cruelly denounced all through the Torah, and maybe the best sin the Israelites all in all dedicated was the development of the Golden Calf (in Ex. 32), proposed to fill in as an actual mediator among them and God. Today, Jews don't love any sacred relics or man-made images. 

However, throughout the entire existence of the Jewish public, there was one exemption for this standard. One man-made article was viewed as naturally blessed - the Ark of the Covenant. 

Built during the Israelites' wanderings in the desert and utilized until the obliteration of the First Temple, the Ark was the main image of the Jewish confidence, and filled in as the lone actual appearance of God on earth. The legends related with this article - and the cruel punishments credited for any individual who abuses it - affirm the Ark's centrality to the Jewish confidence of that period; the way that Jews and non-Jews the same proceed to examine and mimic it affirms its centrality even today.The development of the Ark is told by God to Moses while the Jews were as yet set up camp at Sinai (Ex. 25:10-22; 37:1-9). The Ark was a crate with the elements of over two cubits long, by one-and-a-half cubits in tallness, by one-and-a-half cubits in width (a cubit is around 18 inches). It was built of acacia wood, and was plated with unadulterated gold, all around. On the lower part of the crate, four gold rings were joined, through which two shafts, likewise made of acacia and covered in gold, were put. The group of Kehath, of the clan of Levi, would convey the ark on their shoulders utilizing these posts. 

Creative delivering of the Ark of the Covenant 

Covering the case was the kapporet an unadulterated gold covering that was more than two by one-and-a-half cubits. Joined to the kapporet were two etched Cherubs, likewise made of unadulterated gold. The two Cherubs confronted each other, and their wings, which folded over their bodies, contacted between them. 

The substance of the Ark has been bantered as the centuries progressed. The overall agreement is that the primary tablets containing the Ten Commandments, which were broken by Moses, and the subsequent tablets, which stayed flawless, were contained in the Ark (Bava Batra 14b). As per one assessment in the Talmud, the two Tablets were together in the Ark; as indicated by another, there were two Arks, and each contained one bunch of Tablets (Berakhot 8b). 

The Ark was worked by Bezalel, child of Uri, child of Hur, who developed the whole Tabernacle – the versatile Temple utilized in the desert and during the success of the place that is known for Israel. The Tabernacle was the resting place for the Ark, and furthermore contained different vessels that were utilized in the actual love of God. The Biblical pundits squabble about why God told Moses to construct a Tabernacle in any case: According to Rashi (Ex. 31:18), God acknowledged after the wrongdoing of the Golden Calf that the Israelites required a source for actual love, and instructed that they fabricate the Tabernacle as a method of communicating their own requirement for actual portrayal of God. As per Nachmanides (Ex. 25:1), in any case, the Jews were instructed to construct the Tabernacle even before the transgression of the Golden Calf; instead of filling a human need, the Tabernacle was God's technique for accomplishing nonstop disclosure in the Israelites' camp. These two suppositions regarding whether the Tabernacles, and the Temples that followed them, were a deduced need or a fundamental evil show the dubious part of actual love in Judaism overall. 

The Role of the Ark 

The Ark was utilized in the desert and in Israel appropriate for various otherworldly and practical purposes. Basically, God utilized the Ark as a marker of when he needed the country to travel, and when to stop. In the voyaging arrangement in the desert, the Ark was conveyed 2000 cubits in front of the country (Num. R. 2:9). As per one midrash, it would make the way for the country by consuming snakes, scorpions, and thistles with two planes of fire that shot from its underside (T. VaYakhel, 7); another midrash says that as opposed to being conveyed by its conveyors, the Ark indeed conveyed its carriers crawls over the ground (Sotah 35a). At the point when the Israelites did battle in the desert and during the vanquishing of Canaan, the Ark went with them; regardless of whether its quality was emblematic, to give inspiration to the Jews, or whether it really helped them in battling, is bantered by pundits. 

Profoundly, the Ark was the sign of God's actual presence on earth (the shekhina). At the point when God talked with Moses in the Tent of Meeting in the desert, he did as such from between the two Cherubs (Num. 7:89). When the Ark was moved into the Holy of Holies in the Tabernacle, and later in the Temple, it was available just once every year, and afterward, exclusively by one individual. On Yom Kippur, the High Priest (Kohen Gadol) could enter the Holy of Holies to ask absolution for himself and for all the country of Israel (Lev. 16:2). 

The connection between the Ark and the shekhina is built up by the repetitive theme of mists. God's quality is every now and again found in the pretense of a cloud in the Bible (Ex. 24:16), and the Ark is continually joined by mists: When God talked from between the Cherubs, there was a gleaming cloud noticeable there (Ex. 40:35); when the Jews voyaged, they were driven by the Ark and a mainstay of mists (Num. 10:34); around evening time, the mainstay of mists was supplanted by a mainstay of fire, another normal descriptor of God's appearance (Ex. 24:17); and when the High Priest entered presence of the Ark on Yom Kippur, he did as such just under the front of a haze of incense, maybe expected to veil seeing the shekhina in the entirety of its brilliance (Lev. 16:13). 

The heavenliness of the Ark additionally made it risky to the individuals who interacted with it. At the point when Nadav and Avihu, the children of Aaron, carried an unfamiliar fire to offer a penance in the Tabernacle, they were eaten up by a fire that radiated "from the Lord" (Lev. 10:2). During the adventure of the catch of the Ark by the Philistines, various individuals, including some who only took a gander at the Ark, were killed by its force. Likewise, the Priests who served in the Tabernacle and Temple were informed that review the Ark at an ill-advised time would bring about quick passing (Num. 4:20). 

History of the Ark 

The Ark went with the Jews all through their time in the desert, going with them and going with them to their conflicts with Emor and Midian. At the point when the Jews crossed into the place that is known for Canaan, the waters of the Jordan River marvelously split and the Ark drove them through (Josh. 3). All through their success of the land, the Jews were joined by the Ark. The most sensational show of its influence comes when the Jews penetrated the dividers of Jericho simply by circumnavigating them, blowing horns and conveying the Ark (Josh. 6). 

After the victory was finished, the Ark, and the whole Tabernacle, were set up in Shiloh (Josh. 18) . There they stayed until the clashes of the Jews with the Philistines during the Priesthood of Eli. The Jews, subsequent to enduring a loss at the Philistines' hands, took the Ark from Shiloh to Even-Ezer in order to win the following fight. Yet, the Jews were directed, and the Ark was caught by the Philistines. Back in Shiloh, Eli, the High Priest, promptly kicked the bucket after hearing the news (I Sam. 4). 

The Philistines returned the Ark to Ashdod, their capital city in the south of Canaan, where they set it in the sanctuary of their god Dagon. The following day, in any case, they discovered the symbol fallen all over. In the wake of supplanting the sculpture, they thought that it was the following day executed, with just its trunk remaining, and soon subsequently, the whole city of Ashdod was hit with a plague. The Philistines moved the Ark to the city of Gath, and from that point to Ekron, however whatever city the Ark was in, the occupants were hit with plague. Following seven months, the Philistines chose to send the Ark back to the Israelites, and went with it with costly blessings. The Ark was returned to Beit Shemesh, and, as per midrash, the bulls pulling the Ark burst into melody when it was indeed in Israel's ownership (A.Z. 22b). The genuine content of the story, notwithstanding, tells a lot grimmer story: The men of Beit Shemesh were rebuffed for gazing discourteously at the Ark, and many were killed with a plague. 

The Church of St. Mary. The Treasury that is said to contain the Ark is behind the scenes on the left. 

From Beit Shemesh, the Ark was shipped to Kiryat Yearim, where it stayed for a very long time. From that point, King David moved it to Jerusalem. On the way, notwithstanding, the bulls pulling it staggered, and when Uzzah connected with consistent the Ark, he kicked the bucket right away. Because of this misfortune, David chose to leave the Ark at the home of Obed-edom the Gittite. After 90 days, he moved it to Jerusalem, the seat of his realm, where it stayed until the development of the First Temple by David's child Solomon (I Sam. 5-6). At the point when the Ark was at last positioned in the Temple, the midrash reports that the brilliant tree beautifications that decorated the dividers bloomed with natural product that developed persistently until the Temple's annihilation (Yoma 39b). 

The Ark's Whereabouts 

The Ark stayed in the Temple until its annihilation on account of the Babylonian domain, driven by Nebuchadnezzar. What befell it subsequently is obscure, and has been discussed and considered for quite a long time. It is improbable that the Babylonians took it, as they did different vessels of the Temple, in light of the fact that the nitty gritty arrangements of what they took make no notice of the Ark. As indicated by certain sources, Josiah, one of the last lords to reign in the First Temple time frame, learned.from the above sources we can come to the common opinion that ark is a medium sent to man kind to communicate with god,but we lost it and now struggling hard to re establish the connection.is it possible?