Hubbry Logo
Tribe of GadTribe of GadMain
Open search
Tribe of Gad
Community hub
Tribe of Gad
logo
8 pages, 0 posts
0 subscribers
Be the first to start a discussion here.
Be the first to start a discussion here.
Tribe of Gad
Tribe of Gad
Tribe of Gad
View on Wikipedia
from Wikipedia
Tribes of Israel
The Tribes of Israel
Other tribes
Related topics
Territory of Gad on an 1852 map

According to the Bible, the Tribe of Gad (Hebrew: גָּד, Modern: Gad, Tiberian: Gāḏ, "soldier" or "luck") was one of the Twelve Tribes of Israel who, after the Exodus from Egypt, settled on the eastern side of the Jordan River. It is one of the ten lost tribes.

Biblical narrative

[edit]

After the conquest of the land by Joshua until the formation of the first Kingdom of Israel in c. 1050 BC, the Tribe of Gad was a part of a loose confederation of Israelite tribes. No central government existed, and in times of crisis the people were led by ad hoc leaders known as Judges (see the Book of Judges). In the First Book of Samuel, King Nahash of Ammon appears abruptly as the attacker of Jabesh-Gilead, which lay outside the territory he laid claim to. Having subjected the occupants to a siege, the population sought terms for surrender, and were told by Nahash that they had a choice of death (by the sword) or having their right eyes gouged out. The population obtained seven days' grace from Nahash, during which they would be allowed to seek help from the Israelites, after which they would have to submit to the terms of surrender. The occupants sought help from the people of Israel, sending messengers throughout the whole territory, and Saul, a herdsman at this time, responded by raising an army which decisively defeated Nahash and his cohorts at Bezek.

The strangely cruel terms given by Nahash for surrender were explained by Josephus as being the usual practice of Nahash. A more complete explanation came to light with the discovery of the Dead Sea Scrolls: although not present in either the Septuagint or Masoretic Text, an introductory passage, preceding this narrative, was found in a copy of the Books of Samuel among the scrolls found in cave 4:[1]

[N]ahash, king of Ammonites would put hard pressure on the descendants of Gad and the descendants of Ruben and would gouge everyone's right eye out, but no res(cuer) would be provided for Israel and there was not left anyone among the children of Israel in the Tr(ans Jordan) whose right eye Nahash the king of Ammonites did not gouge out but be(hold) seven thousand men (escaped the power of) Ammonites and they arrived at (Ya)besh Gilead. About a month later Nahash the Ammonite went up and besieged Jabesh-Gilead.

With the growth of the threat from Philistine incursions, the Israelite tribes decided to form a strong centralised monarchy to meet the challenge, and the Tribe of Gad joined the new kingdom with Saul as the first king. After the death of Saul, all the tribes other than Judah remained loyal to the House of Saul, but after the death of Saul's son Ish-bosheth, successor to the throne of Israel, the Tribe of Gad joined the other northern Israelite tribes in making Judah's king David the king of a re-united Kingdom of Israel. However, on the accession of David's grandson Rehoboam, in c. 930 BC the northern tribes split from the House of David and from Saul's tribe Benjamin to reform Israel as the Northern Kingdom. Gad was a member of the Northern Kingdom until the kingdom was conquered by Assyria in c. 723 BC and the population deported.

From that time onwards, the Tribe of Gad has been counted as one of the Ten Lost Tribes of Israel.

A genealogy of the "children of Gad" is set out in 1 Chronicles 5:11–17.


Tribal territory

[edit]
Map of the tribes of Israel, with Gad shaded green, in the east

Following the completion of the conquest of Canaan by the Israelite tribes after about 1200 BCE,[2] Joshua allocated the land among the twelve tribes. However, in the case of the Tribes of Gad, Reuben and half of Manasseh, Moses allocated land to them on the eastern side of the Jordan River and the Dead Sea (Joshua 13:24–28). The Tribe of Gad was allocated the central region of the three, east of Ephraim and West Manasseh, though the exact location is ambiguous.[3]

"The border was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, unto Aroer that is before Rabbah; and from Heshbon unto Ramath-mizpeh, and Betonim; and from Mahanaim unto the border of Lidbir and in the valley, Beth-haram, and Beth-nimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, the Jordan being the border thereof, unto the uttermost part of the sea of Chinnereth beyond the Jordan eastward."

Among the cities mentioned in Numbers 32:34 as having at some point been part of territory of the Tribe of Gad were Ramoth, Jaezer, Aroer, and Dibon, though some of these are marked in Joshua 13:15–16 as belonging to Reuben.

The location was never secure from invasion and attacks, since to the south it was exposed to the Moabites, and like the other tribes east of the Jordan was exposed on the north and east to Aram-Damascus and later the Assyrians.

Archaeological evidence

[edit]

Gad is mentioned in the Mesha Stele (ca 840 BCE), where the Moabite king Mesha boast about his conquest of Atoroth (very probably Khirbat Ataruz): "And the men of Gad dwelled in the country of Ataroth from ancient times, and the king of Israel fortified Ataroth". Also Mesha calls his father " Chemosh-gad, king of Moab, the Dibonite", indicating that Dibon was already a major Moabite settlement for a long time (his father having been king for thirty years before him). This shows that in the middle of the 9th century BCE the Moabites still recognized Gad as a separate tribe, and as a part of the kingdom of Israel, but had been pushing them north for a long while (with apperently Dibon taken in the 10th century BCE).

Origin

[edit]
Moses counting Gad's kin

According to the Torah, the tribe consisted of descendants of Gad the seventh son of Jacob, from whom it took its name. However, some Biblical scholars view this also as a postdiction, an eponymous metaphor providing an aetiology of the connectedness of the tribe to others in the Israelite confederation.[4] In the Biblical account, Gad is one of the two descendants of Zilpah, a handmaid of Jacob, the other descendant being Asher; scholars see this as indicating that the authors saw Gad and Asher as being not of entirely Israelite origin (hence descendants of handmaids rather than of full wives).[5] In common with Asher is the possibility that the tribal name derives from a deity worshipped by the tribe, Gad being thought by scholars to be likely to have taken its name from Gad, the semitic god of fortune;[5]

Like Asher, Gad's geographic details are diverse and divergent,[5] with cities sometimes indicated as being part of Gad, and sometimes as part of other tribes,[6] and with inconsistent boundaries,[5][7] with Gilead sometimes including Gad[8] and sometimes not.[9] Furthermore, the Moabite Stone seemingly differentiates between the kingdom of Israel and the tribe of Gad, saying "the men of Gad dwelled in the country of Ataroth from ancient times, and the king of Israel fortified Ataroth", implicitly presenting Gad as predating Israel in the lands east of the Jordan.[5] These details seems to indicate that Gad was originally a northwards-migrating nomadic tribe, at a time when the other tribes were quite settled in Canaan.[5]

In the biblical account, Gad's presence on the east of the Jordan is explained as a matter of the tribe desiring the land as soon as they saw it, before they had even crossed the Jordan under Joshua, and conquered Canaan. Classical rabbinical literature regards this selection of the other side by Gad as something for which they should be blamed, remarking that, as mentioned in Ecclesiastes, the full stomach of the rich denies them sleep.[5][10] When they arrived at the Jordan and saw the fertility of the land, they said: "One handful of enjoyment on this side is better than two on the other" (Lev. R. 3:1). However, because they crossed the river to help their brethren in the conquest of Palestine, just as Simeon did when he took his sword and warred against the men of Shechem, they were found worthy to follow the tribe of Simeon at the sacrifices on the occasion of the dedication of the Tabernacle (Num. R. 13. 19). Moses was buried in the territory of Gad (Sotah 13b; Yalkut Shimoni, Vezot Habrachah, sec. 961). According to some, Elijah was a descendant of Gad (Gen. R. 71). The tribes of Gad and Reuben were the first that went into exile (Lam. R. 1:5).[5]

Fate

[edit]

Though initially forming part of the Kingdom of Israel, from the biblical account it appears that under Uzziah and Jotham the tribe of Gad joined with the kingdom of Judah instead. Nevertheless, when Tiglath-Pileser III annexed the kingdom of Israel in about 733–731 BC, Gad also fell victim to the actions of the Assyrians, and the tribe were exiled; in the Talmud, it is Gad, along with the tribe of Reuben, that are portrayed as being the first victims of this fate. The manner of the exile led to the further history of the tribe being lost, and according to the Book of Jeremiah, their former lands were (re)conquered by the Ammonites.[11]

Ethiopian Jews, also known as Beta Israel, claim descent from the Tribe of Dan, whose members migrated south along with members of the tribes of Gad, Asher, and Naphtali, into the Kingdom of Kush, now Ethiopia and Sudan,[12] during the destruction of the First Temple. The Igbo in Nigeria claim descent from Gad through his son Eri, also the name of their first king.[13]

See also

[edit]

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Tribe of Gad

View on Grokipedia
from Grokipedia
The Tribe of Gad was one of the twelve tribes of ancient , descended from Gad, of the and his concubine , 's handmaid. According to the , Gad was born in , and his name, meaning "troop" or "fortune" in Hebrew, was given by after her maidservant bore him, reflecting her exclamation of good fortune (Genesis 30:11). The tribe's progenitor Gad had seven sons—Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli—who accompanied the family to during the famine, where the Gadites multiplied into a significant (Genesis 46:16). In the biblical narrative, the Tribe of Gad, along with Reuben and half of Manasseh, requested and received territory east of the Jordan River in the region of and following the Israelite conquest of the Amorite kings Sihon and , as it was ideal for their large herds and flocks (Numbers 32:1–5; Deuteronomy 3:12–13). granted this land on the condition that the Gadites arm themselves to help conquer west of the Jordan, a commitment they fulfilled during 's campaigns (Numbers 32:16–32; Joshua 4:12–13). Their allotted territory included cities such as Dibon, Ataroth, Aroer, and half of , extending from the Jabbok River to the Arnon River (Joshua 13:24–28; Deuteronomy 3:16–17). The tribe is depicted as a martial group, renowned for its warriors; Jacob's blessing prophesied, "Raiders shall raid Gad, but he shall raid at their heels" (Genesis 49:19), interpreted as foretelling both vulnerability to attacks and the ability to counterstrike effectively. During the period of the Judges and , Gadites participated in key conflicts, including battles against the and Ammonites, with 44,000 fighting men mustered at one point (1 Chronicles 5:18–22; 12:8). By the 9th century BCE, their presence in Transjordan is corroborated archaeologically by the , a Moabite inscription from around 840 BCE, which records King Mesha's reconquest of from the "men of Gad" who had dwelt there "from long ago," claiming he slew all the people of the city and annexed the land to (lines 7–10 of the stele). Following the Assyrian conquest in the BCE, the Tribe of Gad was exiled along with other northern tribes, losing its distinct identity in the (1 Chronicles 5:26; 2 Kings 15:29). In prophetic visions of restoration, such as 's allocation of tribal lands, Gad receives a portion bordering the territory of in the south ( 48:27–34). The tribe's story underscores themes of unity among the despite geographic separation, as well as the precariousness of Transjordanian holdings amid regional powers like and .

Biblical Tradition

Genealogy and Founding

In the biblical , the tribe of Gad traces its origins to Gad, the eponymous ancestor and seventh son of the patriarch (also known as ). Gad was born to , the handmaid of Jacob's wife , as her firstborn child, following Leah's decision to give Zilpah to Jacob after temporarily ceasing to bear children herself. This birth is described in Genesis 30:9–11, where Leah names him Gad, deriving the name from the Hebrew word for "fortune" or "troop," exclaiming, "A troop comes!" upon his arrival. Gad's lineage is further affirmed in the patriarchal blessings and tribal listings. In Genesis 49:19, Jacob blesses his son Gad, prophesying, "Raiders shall raid Gad, but he shall raid at their heels," which underscores an early characterization of the tribe as warriors capable of both defending against and launching attacks. Similarly, in Deuteronomy 33:20–21, Moses blesses Gad, portraying him as "a lion's whelp who tears off an arm or scales a head," and notes that he "chose the best land for himself, for there a commander's portion was reserved." These blessings highlight Gad's destined role in securing territory and embodying martial prowess within the Israelite confederation. The tribe's early development is documented in the wilderness censuses during the Israelites' exodus from Egypt. In Numbers 1:24–25, Gad is listed among the tribes, with a fighting-age male population of 45,650 under the leadership of Eliasaph son of Deuel. A subsequent census in Numbers 26:15–18 records the tribe's clans—descended from Gad's sons Zephon, Haggi, Shuni, Ozni, Eri, Arod, and Areli—and reports a population of 40,500, reflecting some attrition during the wanderings. These enumerations establish Gad as a significant tribal unit within the nascent Israelite nation. As the approached the , the tribe of Gad, alongside and the half-tribe of Manasseh, requested settlement east of the in Numbers 32, citing the region's suitability for their large herds. This trans-Jordanian preference marked an initial step in the tribe's territorial founding, distinct from the core allotments west of the river, though they pledged military support for the conquest.

Allotment of Territory

According to the biblical account in Numbers 32:1–42, the tribes of and Gad, possessing large herds of , approached to request settlement in the lands of Jazer and east of the , which they found suitable for grazing due to its fertile plains and pastures. initially rebuked them for potentially discouraging the other tribes from crossing into , but upon their commitment to assist in the conquest, he allocated the territory to them, along with half the tribe of Manasseh. The allotment to the tribe of Gad specifically encompassed the northern portion of this Transjordan region, extending from the Jabbok River in the north to the Arnon River in the south, positioned north of Ammonite territory and incorporating parts of the former kingdoms of Sihon and Og. This area included key fortified towns and cities such as Dibon, Ataroth, Aroer, Atroth Shophan, Jazer, Jogbehah, Beth Nimrah, and Beth Haran, which the Gadites rebuilt as enclosures for their flocks and defensive settlements. Joshua 13:24–28 further delineates Gad's inheritance as the territory of Jazer, all the towns of Gilead, half the Ammonite land up to Aroer near Rabbah, and additional sites like Beth Haram, Beth Nimrah, Sukkoth, and Zaphon, emphasizing the realm previously held by Sihon king of Heshbon. As part of the agreement, the Gadites, along with and half-Manasseh, were obligated to arm themselves and cross the to aid the western tribes in subduing before returning to settle their land fully, a condition reiterated by in his charge to them. This pact ensured unity in the , with warning that failure to uphold it would constitute sin against . Among the cities in Gad's territory, several were later designated as Levitical cities for the Merarite clan, including Ramoth in , , , and Jazer, contributing to the 48 towns overall assigned to the Levites from Israelite territories, with the Transjordan tribes collectively providing 13 such sites. The eastern location of Gad's allotment, bordering Ammonite lands to the east and Moabite territories to the south across the Arnon, rendered the tribe particularly vulnerable to incursions from these neighboring peoples, who exerted ongoing pressure on the region throughout Israelite history.

Role in Israelite History

The tribes of , Gad, and the half-tribe of Manasseh committed to aiding the conquest of west of the before settling their own territories east of it, sending approximately 40,000 armed warriors to cross with and fight alongside the other tribes until the land was subdued. After the campaigns concluded, released them to return home, commending their fulfillment of the vow and blessing them with prosperity. Upon their return, the Transjordanian tribes built a large by the , prompting the western tribes to suspect and nearly sparking civil war; led a to investigate, and the builders explained it as a to their shared covenant with , averting conflict. During the early , Gadites supported against the Ammonite threat to , where Nahash had besieged the city and threatened the tribes of Gad and east of the , prompting to muster Israel's forces for a . Later, during David's rise, a contingent of Gadites defected to him at his stronghold, renowned as brave warriors skilled with shield and spear, whose faces resembled lions and who were swift as gazelles on mountains, contributing to his military strength. The Chronicler also records that the Gadites, together with and half-Manasseh, mustered 44,000 valiant men of war who defeated the and their allies, taking possession of their tents and livestock as far as the east side of (1 Chronicles 5:18–22). Following Solomon's death, the territory of Gad fell within the Northern Kingdom of after the , serving as a vulnerable exposed to incursions from and . Prophetic oracles later addressed threats to this region, such as Isaiah's lament over 's devastation, which implied raids affecting Gad's borders, and Ezekiel's vision of restored , allotting Gad the southernmost portion in the southern tribal division, with its western border along the Great Sea.

Historical and Archaeological Evidence

Extrabiblical References

The primary extrabiblical reference to the Tribe of Gad appears in the , a Moabite inscription dated to approximately 840 BCE, commissioned by King of to commemorate his military victories over . In the , Mesha describes how the "men of Gad" had dwelt in the land of Ataroth since ancient times, but that the king of had fortified the city against ; Mesha subsequently captured Ataroth, slaughtered its inhabitants as an offering to the Moabite god , and resettled it with his own people from Sharon and Maharith. He further claims to have reclaimed Dibon and other territories previously under Israelite control, including Nebo, where he seized vessels of , indicating Gad's territory as a focal point of Moabite reconquest efforts. Possible allusions to Gad occur in Assyrian records from the campaigns of around 732 BCE, which targeted the region of —traditional territory associated with the —in the wake of conflicts involving the kingdom of and . The Assyrian king's annals detail the conquest of Transjordanian areas, including , as part of broader operations that led to the subjugation of Israelite holdings east of the and the deportation of populations from these districts, implying involvement of Gadite settlements though not naming the explicitly. Notably absent from other significant inscriptions, such as the (ca. 9th century BCE), which records an Aramean king's victories over the "king of " and the "House of David," highlighting conflicts with core Israelite and Judahite entities but omitting any reference to Gad or its peripheral Transjordanian domains. These references situate the Tribe of Gad within the volatile Moabite- border conflicts of the 9th century BCE, where Moab exploited weaknesses in Israelite control over to expand northward, as evidenced by Mesha's campaigns that disrupted Gadite presence and reshaped regional boundaries amid ongoing territorial disputes. By the mid-8th century, Assyrian interventions further eroded these holdings, reflecting Gad's exposure on Israel's eastern frontier.

Material Findings

Archaeological excavations in the Transjordanian highlands, particularly through the Madaba Plains Project, have uncovered significant Iron Age I-II remains at sites associated with the biblical territory of the Tribe of Gad. At Tell el-Umeiri, located approximately 10 km south of , , digs since 1984 have revealed a fortified settlement dating from ca. 1200–700 BCE, including a massive city wall, gate complex, and administrative buildings indicative of organized I occupation transitioning into II structures. Similarly, at Tell Jalul, about 5 km east of and in the Madaba Plains region associated with Transjordanian tribes east of the , excavations have exposed fortifications, domestic areas, and assemblages from ca. 1200–700 BCE, reflecting continuous settlement with defensive features like approach ramps to city gates. A pivotal artifact confirming the historical presence of Gad is the , a black inscription discovered in 1868 by at Dhiban (ancient Dibon) in central . Measuring about 1.15 meters in height, 0.61 meters in width, and 0.3 meters in thickness, the stele bears 34 lines of Moabite script detailing 9th-century BCE conflicts, including the conquest of Gadite lands like Ataroth. Surveys in the Transjordanian region, including the Plains, provide evidence of pastoral nomadism during the , with faunal remains dominated by sheep and goat bones at sites like Tell el-Umeiri and Tell Jalul, aligning with biblical descriptions of Gad's focus on . However, no distinct "Gadite" has been identified; instead, artifacts such as collared-rim jars, four-room houses, and pillared buildings from these sites integrate seamlessly into broader Israelite and Canaanite patterns in the region. Recent surveys, including those from the Plains Project's 2016 season in , demonstrate continuity of settlement and land use from the Late into the , with dispersed pastoral sites showing gradual without unique tribal markers.

Scholarly Interpretations

Etymology and Origins

The name Gad derives from the common Semitic noun gad, meaning "fortune" or "," as evidenced in the biblical etymology where names her son Gad upon perceiving divine favor (Genesis 30:11). This term is linked to a West Semitic deity of fate and fortune, attested in ancient inscriptions such as Phoenician texts (e.g., Karatepe inscription) and sources, with possible echoes in materials where similar concepts of destiny appear in personal names and divine epithets. Scholars hypothesize that the tribe of Gad originated as a confederated group of semi-nomadic herders in the Transjordan region, potentially with pre-Israelite roots among Amorite populations rather than direct descent from the Egyptian exodus narrative. This group is thought to have been assimilated into emerging Israelite identity during the Iron Age I settlement period (ca. 1200 BCE), reflecting broader patterns of ethnogenesis among pastoralist communities in the highlands and eastern fringes of Canaan. Comparisons to neighboring Transjordanian groups, such as the Ammonites, underscore Gad's likely emergence from local Canaanite substrata, sharing and developmental trajectories in I without reliance on external migration models. Finkelstein's theories, developed from the 1990s onward, posit that Gad, like other early Israelite entities, formed from indigenous Canaanite populations undergoing sedentarization and social reorganization, rather than a unified exodus-derived lineage. Recent scholarship post-2020 continues to debate Gad's enigmatic status within the tribal confederation, often tying its name and role to layered prophetic motifs in the Genesis blessings that encode themes of fortune, conflict, and integration into the broader Israelite framework.

Fate and Legacy

The Tribe of Gad met its historical end during the Assyrian Empire's expansion into the northern Kingdom of Israel in the 8th century BCE. Biblical accounts describe how Tiglath-Pileser III conquered the Transjordanian regions, including Gilead inhabited by the Gadites, and deported their population to distant territories such as Halah, the river Habor, Hara, and Gozan as a punitive measure (2 Kings 15:29; 1 Chronicles 5:26). This exile, dated to approximately 733–722 BCE amid broader campaigns that dismantled the Israelite kingdom, positioned the Gadites among the "Ten Lost Tribes," whose deportation symbolized divine judgment and the fragmentation of Israel (https://www.thetorah.com/article/assyrian-deportation-and-resettlement-the-story-of-samaria). Archaeological and inscriptional evidence from Assyrian records corroborates these events, confirming the systematic removal of populations from conquered areas like Gilead to prevent rebellion (https://biblearchaeologyreport.com/2019/11/08/tiglath-pileser-iii-an-archaeological-biography/). Post-exilic biblical texts offer sparse and largely eschatological references to the Tribe of Gad, envisioning its restoration rather than historical continuity. In Ezekiel's prophetic vision of a renewed Israel, Gad is allotted a territorial portion bordering Zebulun's land, as part of an idealized tribal division west of the Jordan River symbolizing divine reunification after exile (Ezekiel 48:27). The New Testament's Book of Revelation similarly includes Gad in its apocalyptic tally, sealing 12,000 members from the tribe as representatives of protected Israel amid end-times tribulations (Revelation 7:5). These mentions serve theological purposes, reinforcing themes of covenant fidelity and future ingathering without detailing any actual post-exilic community. In contemporary times, several groups invoke descent from the Tribe of Gad, blending oral traditions with cultural practices to assert connections to the lost tribes. The Ethiopian community maintains historical links to the tribes of Dan and Gad through narratives of ancient migration from , though genetic and textual studies primarily emphasize origins while acknowledging multifaceted tribal affiliations in their folklore (https://www.jpost.com/judaism/article-729707). Among Nigeria's , a subset known as claims direct lineage from Gad via the biblical figure Eri, son of Gad, evidenced by ethnographic observations of rituals like male on the eighth day, Sabbath-keeping, and avoidance of pork, as explored in 2022 fieldwork documenting these practices as echoes of ancient Israelite customs (https://www.theguardian.com/world/2022/apr/26/lost-jews-of-nigeria-igbo-judaism-israel). Fringe theories extend such claims to Native American populations or other African ethnic groups, positing trans-Saharan or transatlantic migrations, though these lack empirical support and often stem from 19th-century speculative ideologies like . Scholarly consensus holds that the Gadites, like other northern tribes, underwent rapid assimilation within the Assyrian Empire, intermarrying with local populations and losing distinct ethnic identity by the late BCE, with no archaeological traces of a preserved Gadite . Recent scholarship, including a 2023 analysis in ANE Today, frames the "Ten Lost Tribes" narrative as an ideological myth crafted in Judean texts to underscore southern Judah's exclusivity and divine favor, rather than a record of literal, traceable communities (https://anetoday.org/tobolowsky-myth-twelve-tribes/). This view prioritizes the biblical accounts' rhetorical function over historical literalism, dismissing modern descent claims as cultural revivals influenced by , activity, and identity-seeking movements rather than verifiable (https://www.ancient-origins.net/history/were-lost-ten-tribes-israel-ever-lost-008686).

References

  1. https://www.jewishvirtuallibrary.org/gad
  2. https://www.thetorah.com/article/the-tribe-of-gad-and-the-mesha-stele
  3. https://www.cambridge.org/core/books/war-memory-and-national-identity-in-the-hebrew-bible/nations-transjordanian-vanguard/70D1A555DBC3B5EF509EE67F72279259
  4. https://www.jewishvirtuallibrary.org/the-twelve-tribes-of-israel
  5. https://www.biblegateway.com/passage/?search=Numbers+32%3A1-42&version=NIV
  6. https://www.thetorah.com/article/what-were-reuben-and-gads-territories-in-the-transjordan
  7. https://www.biblegateway.com/passage/?search=Joshua+13%3A24-28&version=NIV
  8. https://www.biblegateway.com/passage/?search=Numbers+32%3A20-32&version=NIV
  9. https://www.biblegateway.com/passage/?search=Joshua+1%3A12-18&version=NIV
  10. https://www.biblegateway.com/passage/?search=Joshua+21%3A36-37&version=NIV
  11. https://www.historyofisrael.com/tribe-of-gad.html
  12. https://www.biblegateway.com/passage/?search=Joshua+4%3A12-13&version=ESV
  13. https://www.cambridge.org/core/books/war-memory-and-national-identity-in-the-hebrew-bible/kinship-and-commandment-the-transjordanian-tribes-and-the-conquest-of-canaan/41E863D284B4CEB552358F8C68FEAFFB
  14. https://www.biblegateway.com/passage/?search=Joshua+22%3A1-9&version=ESV
  15. https://www.biblegateway.com/passage/?search=Joshua+22%3A10-34&version=ESV
  16. https://www.thetorah.com/article/the-settlement-of-reuben-and-gad-a-rhetorical-case-for-transjordan-as-part-of-the-promised-land
  17. https://www.biblegateway.com/passage/?search=1+Samuel+11%3A1-11&version=ESV
  18. https://learn.ligonier.org/devotionals/sauls-initial-success
  19. https://www.biblegateway.com/passage/?search=1+Chronicles+12%3A8-15&version=ESV
  20. https://www.studylight.org/commentaries/eng/tpc/1-chronicles-12.html
  21. https://www.biblegateway.com/passage/?search=1+Chronicles+5%3A18-22&version=ESV
  22. https://www.biblegateway.com/passage/?search=1+Kings+12&version=ESV
  23. https://www.biblegateway.com/passage/?search=Isaiah+15-16&version=ESV
  24. https://www.biblegateway.com/passage/?search=Ezekiel+48&version=ESV
  25. https://www.blueletterbible.org/comm/guzik_david/study-guide/ezekiel/ezekiel-48.cfm
  26. https://www.livius.org/sources/content/anet/320-the-stela-of-mesha/
  27. https://ub01.uni-tuebingen.de/xmlui/bitstream/handle/10900/153690/Dubovsky_063.pdf?sequence=1&isAllowed=y
  28. https://www.biblicalarchaeology.org/daily/biblical-artifacts/the-tel-dan-inscription-the-first-historical-evidence-of-the-king-david-bible-story/
  29. https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=1340&context=jats
  30. https://www.biblicalarchaeology.org/dig/tall-jalul/
  31. https://www.biblicalarchaeology.org/daily/biblical-artifacts/inscriptions/what-does-the-mesha-stele-say/
  32. https://publication.doa.gov.jo/uploads/publications/195/ADAJ_1996_40-63-81.pdf
  33. https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=2085&context=pubs
  34. https://www.jstor.org/stable/10.7817/jameroriesoci.139.2.0307
  35. https://digitalcommons.andrews.edu/context/books/article/1068/viewcontent/Hesban_3__Historical_Foundations_Lawrence_T._Geraty.pdf
  36. https://www.academia.edu/40781548/Finkelstein_I_1996_Ethnicity_and_Origin_of_the_Iron_I_Settlers_in_the_Highlands_of_Canaan_Can_the_Real_Israel_Stand_Up_Biblical_Archaeologist_59_4_198_212
  37. https://www.cambridge.org/core/books/yahweh-and-the-origins-of-ancient-israel/substratum-of-the-movement-of-emancipation/3F896DF70EEAEFB5B08713E55686C5F0
  38. https://www.journals.uchicago.edu/doi/10.1086/703323
Add your contribution
Related Hubs
User Avatar
No comments yet.