The Saints today also face a world intent on their spiritual destruction. Canaan has long passed from the earth, but Satan, who incited Canaan’s wickedness and opposition to Israel, is still determined to destroy those who follow the Lamb of God (see 1 Nephi 14:12–14). Sometimes modern Israel may feel apprehensive as they see the impending judgments drawing closer and closer. Modern Canaan will be destroyed in preparation for the establishment of a worldwide Zion, and this destruction is not pleasant to contemplate. Elder Ezra Taft Benson used two passages from the book of Joshua to counsel those who feel anxiety as they contemplate the future. “Now during this critical period, and it is a critical period that we are passing through, I hope that we will keep ever burning in our hearts the spirit of this great work which we represent. If we do so, we’ll have no anxiety; we’ll have no fear; we’ll not worry about the future because the Lord has given us the assurance that if we live righteously, if we keep his commandments, if we humble ourselves before him, all will be well. I turn to two passages of scripture today which I’d like to read: “‘… Be strong and of good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest.’ (Joshua 1:9.) “This was the Lord’s admonition to his son, Joshua, encouraging him to trust in God. Joshua answered that admonition in counsel to his people in these words: “‘… choose you this day whom ye will serve; … but as for me and my house, we will serve the Lord.’ (Ibid., 24:15.) “Embodied in these two passages of scripture are the two principal essentials for security and peace: first, trust in God; and second, a determination to keep the commandments, to serve the Lord, to do that which is right. Latter-day Saints who live according to these two admonitions—trust in God and keep the commandments—have nothing to fear. “The Lord has made it very clear in the revelations that even though times become perilous, even though we be surrounded by temptation and sin, even though there be a feeling of insecurity, even though men’s hearts may fail them and anxiety fill their souls, if we only trust in God and keep his commandments we need have no fear.” (In Conference Report, Oct. 1950, pp. 145–46.) (21-33) There are powerful spiritual lessons for modern Saints in the account of Achan and Israel’s defeat at Ai. First, the story shows the effect of individual sin on the whole community. No one sins in isolation. We cannot say that our actions influence only ourselves for even if we do something sinful that is completely personal, our individual loss of spiritual power means a lessening of power for all mankind and contributes to the withdrawal of the Lord’s Spirit, and that is damaging to all mankind.

1. Lose weight before the promised land
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2. Promised Land
[hide]
Map showing the borders of the Promised Land,
based on the Bible. (Numbers 34 , Ezekiel 47 ).
Map showing one interpretation of the borders of
the Promised Land, based on God's promise to
Abraham (Genesis 15 ).
Yahweh (God) shows Moses the
Promised Land (Frans Pourbus the
Elder, c. 1565–80)
From Wikipedia, the free encyclopedia
This article is about the biblical promise of land to the descendants of Abraham. For other uses, see Promised Land (disambiguation).
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The Promised Land (Hebrew: ‫המובטחת‬ ‫הארץ‬, translit.: ha'aretz hamuvtakhat; Arabic: ‫اﻟﻤﯿﻌﺎد‬ ‫أرض‬, translit.: ard al-mi'ad; also known
as "The Land of Milk and Honey") is the land which, according to the Tanakh (the Hebrew Bible or Old Testament), God promised
and subsequently gave to Abraham and to his descendants. In modern contexts the phrase "Promised Land" expresses an image
and idea related both to the restored homeland for the Jewish people and to salvation and liberation.
God first makes the promise to Abraham in Genesis 15:18–21 :
On that day the Lord made a covenant with Abram and said, "To your descendants I give this land, from the Wadi of
Egypt to the great river, the Euphrates— the land of the Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites,
Amorites, Canaanites, Girgashites and Jebusites."
He later confirms the promise to Abraham's son Isaac (Genesis 26:3 ), and then to Isaac's son Jacob (Genesis 28:13 ). The
Book of Exodus describes the Promised Land in terms of the territory from the River of Egypt to the Euphrates river (Exodus
23:31 ). The Israelites conquered and occupied a smaller area of former Canaanite land and land east of the Jordan River after
Moses led the Exodus out of Egypt (Numbers 34:1–12 ), and the Book of Deuteronomy presents this occupation as God's
fulfillment of the promise (Deuteronomy 1:8 ). Moses anticipated that God might subsequently give the Israelites land reflecting
the boundaries of God's original promise – if they were obedient to the covenant (Deuteronomy 19:8–9 ).
The concept of the Promised Land is the central tenet of Zionism, whose discourse suggests that modern Jews descend from the
Israelites and Maccabees through whom they inherit the right to re-establish their "national homeland".[1] Palestinians also claim
partial descent from the Israelites and Maccabees, as well as from other peoples who have lived in the region.[2]
African-American spirituals invoke the imagery of the "Promised Land" as heaven or paradise[3] and as an escape from slavery,
which can often only be reached by death.[citation needed] The imagery and term also appear elsewhere in popular culture, in
sermons, and in speeches such as Martin Luther King Jr.'s 1968 "I've Been to the Mountaintop", in which he said:
I just want to do God's will. And He's allowed me to go up to the mountain. And I've looked over. And I've seen the
Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the
Promised Land. So I'm happy, tonight. I'm not worried about anything. I'm not fearing any man. Mine eyes have seen the
glory of the coming of the Lord.[4]
Contents [hide]
1 Divine promise
2 Descendants of Abraham
3 Christian interpretation
4 Boundaries from the Book of Numbers
5 See also
6 References
Divine promise [ edit ]
The promise that is the basis of the term is contained in several verses of Genesis in the Torah. In Genesis 12:1 it is said:
The LORD had said to Abram, "Leave your country, your people and your father's household and go to the land I will show you."
and in Genesis 12:7 :
The LORD appeared to Abram and said, "To your offspring [or seed] I will give this land."
Commentators have noted several problems with this promise and related ones:
1. It is to Abram's descendants that the land will (in the future tense) be given, not to Abram directly nor there and then. However, in
Genesis 15:7 it is said: He also said to him, "I am the LORD, who brought you out from Ur of the Chaldeans to give you this land to
take possession of it." However, how this verse relates to the promises is a matter of controversy.
2. There is nothing in the promise to indicate God intended it be applied to Abraham's physical descendants unconditionally, exclusively (to
nobody but these descendants), exhaustively (to all of them) or in perpetuity.[5]
3. Jewish commentators drawing on Rashi's comments to the first verse in the Bible, assert that no human collective ever has any a priori
claim to any piece of land on the planet, and that only God decides which group inhabits which land in any point in time. This
interpretation has no contradictions since the idea that the Jewish people have a claim to ownership rights on the physical land is based
on the idea of God deciding to give the land to the Jewish people and commanding them to occupy it as referred to in Biblical texts
previously mentioned.
In Genesis 15:18–21 the boundary of the Promised Land is clarified in terms of the territory of various ancient peoples, as follows:
On that day the LORD made a covenant with Abram and said, "To your descendants I give this land, from the river of Egypt to the great river, the Euphrates - the land of the Kenites,
Kenizzites, Kadmonites, Hittites, Perizzites, Rephaites, Amorites, Canaanites, Girgashites and Jebusites."
The verse is said to describe what are known as "borders of the Land" (Gevulot Ha-aretz).[6] In Jewish tradition, these borders define the maximum extent of the land promised to the
descendants of Abraham through his son Isaac and grandson Jacob.[7]
The promise was confirmed to Jacob at Genesis 28:13 , though the borders are still vague and is in terms of "the land on which you are lying". Other geographical borders are given in
Exodus 23:31 which describes borders as marked by the Red Sea, the "Sea of the Philistines" i.e. the Mediterranean, and the "River," (the Euphrates).
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3. Pastoral scene of the Promised
Land
The concept is central to Zionism.
In 1896, Herzl exhorted Jews to take
up the movement, writing "for these
have never lost the faith in the
Promised Land".
The promise is fulfilled in the biblical book of Joshua when the Israelites cross the Jordan river into the promised land for the first time.
It took a long time before the Israelites could subdue the Canaanite inhabitants of the land. The furthest extent of the Land of Israel was
achieved during the time of the united Kingdom of Israel under David.[8][9] The actual land controlled by the Israelites has fluctuated
considerably over time, and at times the land has been under the control of various empires. However, under Jewish tradition, even when it is
not in Jewish occupation, the land has not lost its status as the Promised Land.
Descendants of Abraham [ edit ]
Traditional Jewish interpretation, and that of most Christian commentators, define Abraham's descendants as Abraham's seed only through his
son Isaac and his grandson Jacob, to the exclusion of Ishmael and Esau.[7][10][11][12] [13][14][15][16][17][18][19] This may however reflect an
eisegesis or reconstruction of primary verses based on the later biblical emphasis of Jacob's descendants. The promises given to Abraham
happened prior to the birth of Isaac and were given to all his offspring signified through the rite of circumcision. Johann Friedrich Karl Keil is less
clear, as he states that the covenant is through Isaac, but notes that Ishmael's descendants have held much of that land through time.[20]
Mainstream Jewish tradition regards the promise made to Abraham, Isaac and Jacob as having been given to all Jews, including proselytes and
in turn their descendants,[21] with the traditional view being that a convert becomes a child of Abraham, as in the term "ben
Avraham".[citation needed]
Christian interpretation [ edit ]
In the New Testament, the descent and promise is reinterpreted along religious lines.[22] In the Epistle to the Galatians, Paul the Apostle draws
attention to the formulation of the promise, avoiding the term "seeds" in the plural (meaning many people), choosing instead "seed," meaning
one person, who, he understands to be Jesus (and those united with him). For example, in Galatians 3:16 he notes:
"The promises were spoken to Abraham and to his seed. Scripture does not say "and to seeds," meaning many people, but "and to your
seed," meaning one person, who is Christ."
In Galatians 3:28–29 Paul goes further, noting that the expansion of the promise from singular to the plural is not based on genetic/physical
association, but a spiritual/religious one:
"There is neither Jew nor Gentile, neither slave nor free, neither male nor female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham's seed, and heirs
according to the promise."[5]
In Romans 4:13 it is written:
"It was not through the law that Abraham and his offspring received the promise that he would be heir of the world, but through the righteousness that comes by faith."
Boundaries from the Book of Numbers [ edit ]
Boundaries of the 'Promised Land' given in the Book of Numbers (chapter 34)
The South border. —(v. 3) "Then your south quarter shall be from the wilderness of Zin along by the coast of Edom, and your south border shall be the outmost coast of the salt
sea eastward : (v. 4) And your border shall turn from the south to the ascent of Akrabbim, and pass on to Zin : and the going forth thereof shall be from the south to Kadesh-
barnea, and shall go on to Hazar-addar, and pass on to Azmon : (v. 5) And the border shall fetch a compass from Azmon unto the river of Egypt, and the goings out of it shall be
at the sea."
The Western border. —(v. 6) "And as for the western border, ye shall even have the great sea for a border : this shall be your west border."
The North border. —(v. 7) "And this shall be your north border : from the great sea ye shall point out for you mount Hor : (v. 8) From mount Hor ye shall point out your border
unto the entrance of Hamath ; and the goings forth of the border shall be to Zedad : (v 9) And the border shall go on to Ziphron, and the goings out of it shall be at Hazar-enan :
this shall be your north border."
The East border. —(v. 10) "And ye shall point out your east border from Hazar-enan to Shepham : (v. 11) And the coast shall go down from Shepham to Riblah, on the east side
of Ain ; and the border shall descend, and shall reach unto the side of the sea of Chinnereth eastward : (v. 12) And the border shall go down to Jordan, and the goings out of it
shall be at the salt sea : this shall be your land with the coasts thereof round about."[23]
Boundaries of the 'Promised Land' given by Jerome c.400
You may delineate the Promised Land of Moses from the Book of Numbers (ch. 34): as bounded on the south by the desert tract called Sina, between the Dead Sea and the city
of Kadesh-barnea, [which is located with the Arabah to the east] and continues to the west, as far as the river of Egypt, that discharges into the open sea near the city of
Rhinocolara; as bounded on the west by the sea along the coasts of Palestine, Phoenicia, Coele-Syria, and Cilicia; as bounded on the north by the circle formed by the Taurus
Mountains[24] and Zephyrium and extending to Hamath, called Epiphany-Syria; as bounded on the east by the city of Antioch Hippos and Lake Kinneret, now called Tiberias, and
then the Jordan River which discharges into the salt sea, now called the Dead Sea.[25][26]
1845: Salomon Munk, Palestine, Description Géographique, Historique et Archéologique," in "L'Univers Pittoresque:
Under the name Palestine, we comprehend the small country formerly inhabited by the Israelites, and which is today part of Acre and Damascus pachalics. It stretched
between 31 and 33° N. latitude and between 32 and 35° degrees E. longitude, an area of about 1300 French: lieues carrées. Some zealous writers, to give the land of the
Hebrews some political importance, have exaggerated the extent of Palestine; but we have an authority for us that one can not reject. St. Jerome, who had long traveled in
this country, said in his letter to Dardanus (ep. 129) that the northern boundary to that of the southern, was a distance of 160 Roman miles, which is about 55 French: lieues.
He paid homage to the truth despite his fears, as he said himself, of availing the Promised Land to pagan mockery, "Pudet dicere latitudinem terrae repromissionis, ne ethnicis
occasionem blasphemandi dedisse uideamur".[27][28]
See also [ edit ]
Battle of Refidim
Canaan
Conquest of Canaan
Covenant of the pieces
Greater Israel
Land of Israel
Southern Levant
Who is a Jew?
Yom HaAliyah
References [ edit ]
1. ^ Compare: Haberman, Bonna Devora (2014). Rereading Israel: The Spirit of the Matter
(reprint ed.). Jerusalem: Urim Publications. p. 151. ISBN 9789655242027. Retrieved
8 November 2020. "Both Maccabean and modern Zionism seek to ensure the security of the
Jewish People to exist, practice freely, and continue to develop our gifts to humankind. While
defending Jewish life, both Maccabees and Zionists resort to territorial battle."
2. ^ "(With reference to Palestinians in Ottoman times) Although proud of their Arab heritage and
ancestry, the Palestinians considered themselves to be descended not only from Arab
conquerors of the seventh century but also from indigenous peoples who had lived in the
country since time immemorial, including the ancient Hebrews and the Canaanites before
them. Acutely aware of the distinctiveness of Palestinian history, the Palestinians saw
themselves as the heirs of its rich associations." Walid Khalidi, 1984, Before Their Diaspora: A
Photographic History of the Palestinians, 1876–1948. Institute for Palestine Studies

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V · T · E Zionism
Categories: Abraham African-American cultural history Book of Genesis Canaan Hebrew Bible places Hebrew Bible words and phrases Land of Israel Zionism
3. ^ For example: Beaulieu Herder, Nicole; Herder, Ronald. Best-loved Negro Spirituals:
Complete Lyrics to 178 Songs of Faith . Dover Books on Music. Mineola, New York: Courier
Corporation. p. 1, 10, 33, 58. ISBN 9780486416779. Retrieved 8 November 2020.
4. ^ "I've Been to the Mountaintop" .
5. ^ a b Sizer, Stephen (2007). Zion's Christian Soldiers? The Bible, Israel and the Church.
6. ^ Kol Torah, vol. 13, no. 9, Torah Academy of Bergen County, Nov 8, 2003
7. ^ a b See 6th and 7th portion commentaries by Rashi
8. ^ Stuart, Douglas K., Exodus, B&H Publishing Group, 2006, p. 549
9. ^ Tyndale Bible Dictionary, Walter A. Elwell, Philip Wesley Comfort, Tyndale House
Publishers, Inc., 2001, p. 984
10. ^ "Edersheim Bible History - Bk. 1, Ch. 10" . Retrieved 13 March 2016.
11. ^ "Edersheim Bible History - Bk. 1, Ch. 13" . Retrieved 13 March 2016.
12. ^ "Albert Barnes Notes on the Bible - Genesis 15" . Retrieved 13 March 2016.
13. ^ "Genesis 15 Commentary - John Gill's Exposition on the Whole Bible" . StudyLight.org.
Retrieved 13 March 2016.
14. ^ Parshah In-Depth - Lech-Lecha
15. ^ Doe, John. "Where the World Comes to Study the Bible" . Bible.org. Archived from the
original on 2009-04-13. Retrieved 2016-03-13.
16. ^ "Methodists and Roman Catholics" . Third Millennium Ministries. Retrieved 13 March
2016.
17. ^ "The Promises to Isaac and Ishmael" . Archived from the original on 10 March 2016.
Retrieved 13 March 2016.
18. ^ "GOD CALLS ABRAM ABRAHAM" . Retrieved 13 March 2016.
19. ^ "Nigeriaworld Feature Article - The Abrahamic Covenant: Its scope and significance - A
commentary on Dr. Malcolm Fabiyi's essay" . Nigeria World. Retrieved 13 March 2016.
20. ^ Biblical commentary on the Old Testament, Volume 1, Carl Friedrich Keil, Franz Delitzsch, p.
224
21. ^ "Conversion to Judaism Resource Center" . Retrieved 13 March 2016.
22. ^ Burge, Gary M (2014). "The New Testament and the land" . In Paul S Rowe; John H.A.
Dyck; Jens Zimmermann (eds.). Christians and the Middle East Conflict. Routledge.
ISBN 9781317801115. "Thus if you were a child of Abraham by race you inevitably were heir
to the great land promises in the Holy Land ... Paul challenges the exclusivity of racial descent
from Abraham. Children of Abraham consist of people - Jews and Gentiles - who share
Abraham's faith. And the promise of God, he notes, comes to Abraham and his seed
(singular) and this seed is Christ (Gal. 3:16). Thus Christ is the true heir of Abraham and his
promises. And if we belong to Christ, we too are attached to Abraham and the promises given
to him. Again, for the non-Jewish Christian, it is hard to imagine the impact of this theological
subversion. Paul has upended one of the chief arguments for exclusive Jewish privilege in the
Holy Land ... If you want a glimpse of just how striking Paul's rethinking of this could be, just
look at Romans 4:13. Here Paul refers directly to the inheritance of Abraham. This was the gift
of Canaan, the Holy Land, and Israel! And yet look at what Paul actually says: the promise to
Abraham was that he would inherit the entire world. How can that be? This is not in Genesis.
But it can be true in only one way: the family of Abraham now includes the Gentiles - Gentiles
living throughout the world: Romans, Greeks, Cappadocians, Arabs - and they now, inasmuch
as they belong to Christ, also belong to Abraham. God's new claim is not for the restoration of
Judaea. It is not for a political rebuilding of the Holy Land. God's new claim is for the entire
world; His people in Christ will be instruments of that claim."
23. ^ Henry P. Linton (1884). Notes on the book of Numbers . pp. 169–170. "Image of p. 170
at Google Books"
24. ^ Bechard, Dean Philip (1 January 2000). Paul Outside the Walls: A Study of Luke's Socio-
geographical Universalism in Acts 14:8-20 . Gregorian Biblical BookShop. pp. 203–205.
ISBN 978-88-7653-143-9. "In the Second Temple period, when Jewish authors were seeking
to establish with greater precision the geographical definition of the Land, it became
customary to construe "Mount Hor" of Num 34:7 as a reference to the Amanus range of the
Taurus Mountains, which marked the northern limit of the Syrian plain (Bechard 2000, p. 205,
note 98.)"
25. ^ Sainte Bible expliquée et commentée, contenant le texte de la Vulgate . Bibl.
Ecclésiastique. 1837. p. 41. "Quod si objeceris terram repromissionis dici, quae in Numerorum
volumine continetur (Cap. 34), a meridie maris Salinarum per Sina et Cades-Barne, usque ad
torrentem Aegypti, qui juxta Rhinocoruram mari magno influit; et ab occidente ipsum mare,
quod Palaestinae, Phoenici, Syriae Coeles, Ciliciaeque pertenditur; ab aquilone Taurum
montem et Zephyrium usque Emath, quae appellatur Epiphania Syriae; ad orientem vero per
Antiochiam et lacum Cenereth, quae nunc Tiberias appellatur, et Jordanem, qui mari influit
Salinarum, quod nunc Mortuum dicitur; (Image of p. 41 at Google Books)"
26. ^ Hieronymus (1910). "Epistola CXXIX Ad Dardanum de Terra promissionis (al. 129; scripta
circa annum 414ce)". Epistularum Pars III —Epistulae 121-154 , p. 171 (The fifty-sixth
volume of Corpus Scriptorum Ecclesiasticorum Latinorum also known as the Vienna Corpus:
Letters Part 3, Containing letters 121-154 of St. Jerome.) Image of p. 171 at Archive.org
27. ^ Munk, Salomon (1845). Palestine: Description géographique, historique et archéologique
(in French). F. Didot. pp. 2–3. "Sous le nom de Palestine, nous comprenons le petit pays
habité autrefois par les Israélites, et qui aujourd'hui fait partie des pachalics d'Acre et de
Damas. Il s'étendait entre le 31 et 33° degré latitude N. et entre le 32 et 35° degré longitude
E., sur une superficie d'environ 1300 lieues carrées. Quelques écrivains jaloux de donner au
pays des Hébreux une certaine importance politique, ont exagéré l'étendue de la Palestine;
mais nous avons pour nous une autorité que l'on ne saurait récuser. Saint Jérôme, qui avait
longtemps voyagé dans cette contrée, dit dans sa lettre à Dardanus (ep. 129) que de la limite
du nord jusqu'à celle du midi il n'y avait qu'une distance de 160 milles romains, ce qui fait
environ 55 lieues. Il rend cet hommage à la vérité bien qu'il craigne, comme il le dit lui-même
de livrer par la terre promise aux sarcasmes païens. (Pudet dicere latitudinem terrae
repromissionis, ne ethnicis occasionem blasphemandi dedisse uideamur)"
28. ^ Munk, Salomon; Levy, Moritz A. (1871). Palästina: geographische, historische und
archäologische Beschreibung dieses Landes und kurze Geschichte seiner hebräischen und
jüdischen Bewohner (in German). Leiner. p. 1.

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