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Balaam
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Balaam and the angel, painting from Gustav Jaeger, 1836.
Balaam /ˈbeɪlæm/[1] (Hebrew: בִּלְעָם, Standard Bilʻam Tiberian Bileʻām) is a diviner in the Torah, his story occurring towards the end of the Book of Numbers (Hebrew: במדבר). Every ancient reference to Balaam considers him a non-Israelite, a prophet, and the son of Beor, though Beor is not clearly identified. Though some sources may only describe the positive blessings he delivers upon the Israelites, he is reviled as a "wicked man"[2] in both Torah and its commentaries, as well as in the New Testament. Balaam refused to speak what God did not speak and would not curse the Israelites, even though King Balak of Moab offered him money to do so (Numbers 22–24). But Balaam's error and the source of his wickedness came from sabotaging the Israelites as they entered the Promised Land. According to Revelation 2:14, Balaam told King Balak how to get the Israelites to commit sin by enticing them with sexual immorality and food sacrificed to idols. The Israelites fell into transgression due to these traps and God sent a deadly plague to them as a result (Numbers 31:16).
Contents
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1 Balaam and Balak
2 Prophecies
3 Balaam in rabbinic literature
4 Balaam in the New Testament, Josephus, and Philo
5 Balaam in the Quran
6 Balaam and the Deir Alla inscription
7 See also
8 Notes
9 References
10 External links
Balaam and Balak[edit]
The main story of Balaam occurs during the sojourn of the Israelites in the plains of Moab, east of the Jordan River, at the close of 40 years of wandering, shortly before the death of Moses and the crossing of the Jordan. The Israelites have already defeated two kings in Transjordan: Sihon, king of the Amorites, and Og, king of Bashan. Balak, king of Moab,[3] consequently becomes alarmed, and sends elders of Midian and his Moabite messengers,[4] to Balaam, son of Beor, to induce him to come and curse Israel. Balaam's location, Pethor, is simply given as "which is by the river of the land of the children of his people" in the Masoretic Text and the Septuagint, though the Samaritan Pentateuch, Vulgate, and Peshitta all identify his land as Ammon.
Balaam and the angel. Nuremberg Chronicle (1493)
The Prophet Balaam and the Angel
Balaam sends back word that he can only do what YHWH commands, and God has, via a nocturnal dream, told him not to go. Balak consequently sends higher-ranking priests and offers Balaam honours; Balaam continues to press God, and God finally permits him to go but with instructions to say only what he commands. Balaam then sets out in the morning with the princes of Moab. God becomes angry that he went, and sends the Angel of the Lord (Numbers 22:22) to prevent him. At first, the angel is seen only by the donkey Balaam is riding, which tries to avoid the angel. After Balaam starts punishing the donkey for refusing to move, it is miraculously given the power to speak to Balaam (Numbers 22:28), and it complains about Balaam's treatment. At this point, Balaam is allowed to see the angel, who informs him that the donkey is the only reason the angel did not kill Balaam. Balaam immediately repents, but is told to go on.
Balak meets with Balaam at Kirjat Huzoth, and they go to the "high places of Baal", and offer sacrifices on seven altars, leading to Balaam being given a prophecy by Yahweh, which he speaks to Balak. However, the prophecy blesses Israel; Balak remonstrates, but Balaam reminds him that he can only speak the words put in his mouth, so Balak takes him to another "high place" at Pisgah, to try again. Building another seven altars here, and making sacrifices on each, Balaam provides another prophecy blessing Israel.
Balaam finally gets taken by a now very frustrated Balak to Peor, and, after the seven sacrifices there, decides not to "seek enchantments" but instead looks upon the Israelites from the peak. The Spirit of God comes upon Balaam and he delivers a third positive prophecy concerning Israel. Balak's anger rises to the point where he threatens Balaam, but Balaam merely offers a prediction of fate. Balaam then looks upon the Kenites, and Amalekites and offers two more predictions of their fates. Balak and Balaam then go to their respective homes.
Later, Numbers 25:1-9 describes how Israel engaged in sexual immorality and idolatry with the women of Moab, resulting in God's anger and a deadly plague. Numbers 31:16 attributes this to the advice of Balaam: "Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD."
Book of Deuteronomy 23:3–6 summarises these incidents, and further states that the Ammonites were associated with the Moabites. Joshua, in his farewell speech, also makes reference to it. With God's protection taken from him, Balaam is later listed among the Midianites who were killed in revenge for the "matter of Peor". Joshua 13:22 records that Balaam died "by the sword" during a battle for the Reubenite occupation of Moabite land.
Revelation also states that Balaam "taught Balak to cast a stumbling block before the children of Israel."[5]
Prophecies[edit]
Balaam and the Ass, by Rembrandt van Rijn, 1626.
All the prophecies which Balaam makes take the form of (Hebrew) poems:
The first, Numbers 23:7–10, prophesies the unique exaltation of the Kingdom of Israel, and its countless numbers.
The second, Numbers 23:18–24, celebrates the moral virtue of Israel, its monarchy, and military conquests.
The third, Numbers 24:3–9, celebrates the glory and conquests of Israel's monarchy.
The fourth, Numbers 24:14–19, prophesies the coming of a king who will conquer Edom and Moab.
The fifth, Numbers 24:20, concerns the ruins of Amalek.
The sixth, Numbers 24:21–22, concerns the destruction of the Kenites by Assyria.
The seventh, Numbers 24:23–24, concerns "ships of Kittim" coming from the west to attack Assyria and Eber.
The poems fall into three groups. The first group consists of two poems which characteristically start immediately. The third group of three poems also start immediately, but are much shorter. The second group, however, consists of two poems which both start:
Balaam the son of Beor hath said, and the man whose eyes are open hath said: He hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open ...
Of these, the first and third groups are considered, according to the Documentary Hypothesis, to originate within the Elohist text, whereas the second group is considered to belong to the Jahwist. Thus the Elohist describes Balaam giving two blessings, making sacrifices on seven altars, at the high places of Baal, before each, then deciding not to "seek enchantments" after the third set of sacrifices, but to "set his face upon the wilderness," which Balak views as a third blessing, and so Balaam then gives the three final predictions of fate. Conversely, in the Jahwist source, Balaam arrives, the spirit of God comes upon him, and he simply delivers a blessing and a prophecy, in succession.
The poems themselves are considered to predate the Jahwist and Elohist,[citation needed] and simply to have been embedded by them in their works. While the Elohist took off whatever introduction was present in the poems they chose, the Jahwist left it on. An archaeological discovery in 1967 uncovered references to a Book of Balaam, from which these poems may have originally been taken. The first four poems are commonly regarded as ancient lyrics of the early monarchy of Israel and Judah, although several critics suspect that they have been edited either from less edifying oracles or from oracles which did not refer to Israel.
Agag, mentioned in the third poem, is described as a great king, which does not correspond to the king of the Amalekites who was named Agag, and described in I Samuel 15, since that description considers Amalek to be small and obscure. While it is the Masoretic text of the poem that uses the word Agag, the Septuagint, other Greek versions, and the Samaritan Pentateuch, all have Gog (i.e., king Gyges of Lydia, 716 BC to 678 BC), implying a very late date for the poem. These names are consequently thought to be textual corruptions, and Og has been suggested as the original.
The final three poems do not refer either to Israel or to Moab, and are thus considered unusual, since they seem to have little relevance to the narrative. It is thought that they may have been added to bring the number of poems either up to five, if inserted into the Elohist source, or up to seven, if only inserted once JE was constructed. While the sixth poem refers to Assyria, it is uncertain whether it is an historical reference to ancient Ninevah, or a prophecy, which some religious commentators consider refers to the Seleucid kingdom of Syria, which also took the name Assyria. The seventh is also ambiguous, and may either be a reference to the Sea Peoples, or, again in the view of some religious commentators, to the conquest of Persia by Alexander the Great.
In the view of textual criticism[6] the narrative, excepting the episode involving the donkey, is simply a framework invented in order to be able to insert much older poems.
Balaam in rabbinic literature[edit]
In rabbinic literature Balaam is represented as one of seven gentile prophets; the other six being Beor (Balaam's father), Job, and Job's four friends (Talmud, B. B. 15b). In this literature, Balaam gradually acquired a position among the non-Jews, which was exalted as much as that of Moses among the Jews (Midrash Numbers Rabbah 20); at first being a mere interpreter of dreams, but later becoming a magician, until finally the spirit of prophecy descended upon him (ib. 7).
According to a negative view of Balaam in the Talmud, Balaam possessed the gift of being able to ascertain the exact moment during which God is wroth — a gift bestowed upon no other creature. Balaam's intention was to curse the Israelites at this moment of wrath, and thus cause God himself to destroy them; but God purposely restrained His anger in order to baffle the wicked prophet and to save the nation from extermination (Talmud, Berachot 7a). The Talmud also recounts a more positive view of Balaam, stating that when the Law was given to Israel, a mighty voice shook the foundations of the earth, so much so that all kings trembled, and in their consternation turned to Balaam, inquiring whether this upheaval of nature portended a second deluge; the prophet assured them that what they heard was the voice of God, giving the sacred law to the Israelites (Talmud, Zeb. 116a).
According to Jewish legend, Balaam was made this powerful in order to prevent the non-Jewish tribes from saying: "If we had only had our own Moses, we would be as pious as the Jews." The wicked Balaam is included in the list of persons born circumcised along with Moses in the book Abbot De-Rabbi Natan.[7]
In rabbinical literature the epithet rasha, translating as the wicked one, is often attached to the name of Balaam (Talmud Berachot l.c.; Taanit 20a; Midrash Numbers Rabbah 20:14). Balaam is pictured as blind in one eye and lame in one foot (Talmud Sanhedrin 105a); and his disciples (followers) are distinguished by three morally corrupt qualities:
an evil eye
a haughty bearing
an avaricious spirit
Due to his behavior with the Midianites, the Rabbis interpret Balaam as responsible for the behavior during the Heresy of Peor, which they consider to have been unchastity, and consequently the death of 24,000 victims of the plague which God sent as punishment. When Balaam saw that he could not curse the children of Israel, the Rabbis assert that he advised Balak, as a last resort, to tempt the Hebrew nation to immoral acts and, through these, to the worship of Baal-peor. The God of the Hebrews, adds Balaam, according to the Rabbis, hates lewdness; and severe chastisement must follow (San. 106a; Yer. ib. x. 28d; Num. R. l.c.).
The Rabbis, playing on the name Balaam, call him "Belo 'Am" (without people; that is, without a share with the people in the world to come), or "Billa' 'Am" (one that ruined a people); and this hostility against his memory finds its climax in the dictum that whenever one discovers a feature of wickedness or disgrace in his life, one should preach about it (Sanh. 106b). In the process of killing Balaam (Num. xxxi. 8), all four legal methods of execution—stoning, burning, decapitating, and strangling—were employed (Sanh. l.c.). He met his death at the age of thirty-three (ib.); and it is stated that he had no portion in the world to come (Sanh. x. 2; 90a). The book devotes a special section to the history of the prophet discussing why God has taken away the power of prophecy from the Gentiles (Tan., Balak, 1). Moses is expressly mentioned as the author of this episode in the Pentateuch (B. B. 14b).J. Sr. H. M.
"Ahithophel of the house of Israel and Balaam of the heathen nations were the two great sages of the world who, failing to show gratitude to God for their wisdom, perished in dishonor. To them the prophetic word finds application: 'Let not the wise man glory in his wisdom,' Jer. ix. 23" (Num. R. xxii.).[8]
In (Sanhedrin 106b) and (Giṭtin 57a) Balaam may be likened to Jesus. Some have theorized that Balaam became used as a pseudonym for Jesus in Jewish literature.[9][10][11][12]
Balaam in the New Testament, Josephus, and Philo[edit]
In the New Testament, Balaam is cited as a type of avarice; for example in Book of Revelation 2:14 we read of false teachers at Pergamum who held the "teaching of Balaam, who taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication." Balaam has attracted much interest, alike from Jews, Christians, and Muslims. Josephus paraphrases the story more so, and speaks of Balaam as the best prophet of his time, but with a disposition ill-adapted to resist temptation.[13] Philo describes him as a great magician in the Life of Moses;[14] elsewhere he speaks of "the sophist Balaam, being," i.e. symbolizing "a vain crowd of contrary and warring opinions" and again as "a vain people" — both phrases being based on a mistaken etymology of the name Balaam.
A man also named Balaam also figures as an example of a false prophet motivated by greed or avarice in both 2 Peter 2:15 and in Jude 1:11. This Balaam is listed as the son of Bezer, which is usually identified as Beor.[15][16][17][18] Some authors claim that Bezer was the Aramaic pronunciation of Beor,[17] while others hold that Peter was attempting to play off the Hebrew word basar or "flesh" to insult Balaam. Later Jewish tradition similarly played with Balaam's name to call him corrupt and imply bestiality. Still other authors hold that Bezer and Beor are distinct, while still identifying the Balaams of the Old and New Testaments, claiming that Beor is Balaam's father and Bezer is Balaam's home town.[18]
Balaam in the Quran[edit]
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Regarding the Islamic view of Balaam, no clear reference is made to Balaam in the Qur'an. However, the commentators argue that he is the one to whom the following text is referring:
Relate to them the story of the man to whom We sent Our signs, but he passed them by: so Satan followed him up, and he went astray.
If it had been Our will, We should have elevated him with Our signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect.
—  Qur'an, sura 7 (Al-A'raf), ayat 175–176[19]
The Muslim commentators explain that Balaam was a Canaanite who had been given knowledge of some of the books of God. His people asked him to curse Moses (Musa) and those who were with him, but he said, "How can I curse one who has angels with him?" They continued to press him, however, until he cursed the Israelites, and, as a consequence, they remained 40 years in the Wilderness of the Wanderings. Then, when he had cursed Moses, his tongue came out and fell upon his breast, and he began to pant like a dog.
The story as told by Tabari[20] is somewhat more Biblical. Balaam had the knowledge of the Most Sacred Name of God, and whatever he asked of God was granted to him. The story of Balaam and the ass, then follows at length. When it came to the actual cursing, God "turned his tongue" so that the cursing fell upon his own people and the blessing upon Israel. Then his tongue came out and hung down on his breast. Finally, he advised his people to adorn and beautify their women and to send them out to ensnare the Israelites. The story of the plague at Baal-peor and of Cozbi and Zimri[21] follows.
According to another story which al-Tabari gives, Balaam was a renegade Israelite who knew the Most Sacred Name, and to gain the things of this world, went over to the Canaanites. Al-Tha'labi[22] adds that Balaam was descended from Lot. He gives, too, the story of Balaam's dream, his being forbidden by God to curse Israel. Another version is that Balak, the king of Bal'a, compelled Balaam to use the Most Sacred Name against Israel. The curse fell automatically, and Moses, having learned from whence it came, entreated God to take from Balaam his knowledge of the Name and his faith. This being done, they went out from him in the form of a white dove.
Balaam and the Deir Alla inscription[edit]
Further information: Deir Alla Inscription
In 1967, at Deir Alla, Jordan, archaeologists found an inscription with a story relating visions of the seer of the gods Bala'am, son of Be'or, who may be the same Bala'am mentioned in Numbers 22–24 and in other passages of the Bible. This Bala'am differs from the one in Numbers in that rather than being a prophet of Yahweh he is associated with Ashtar, a god named Shgr, and Shadday gods and goddesses.[23]
The Oxford Handbook of Biblical Studies describes it as "the oldest example of a book in a West Semitic language written with the alphabet, and the oldest piece of Aramaic literature."[24] The inscription is datable to ca. 840–760 BCE; it was painted in red and black inks, apparently to emphasize the text, on fragments of a plastered wall: 119 pieces of inked plaster were recovered. According to the story in the inscription,[25] Balaam wakes up weeping and tells his people that the gods appeared to him in the night telling him about a goddess threatening to destroy the land. She is to cover the sky and reduce the world to complete darkness. Meindert Dijkstra suggests that "the reticence of OT scholarship to take account of the text may be attributable to its damaged state, the difficulty of reconstructing and reading it, and the many questions it raises of script, language, literary form and religious content."[26]
See also[edit]
Balak (parsha)
Biblical archaeology
Notes[edit]
Jump up ^ Mangold, Max. "A Pronouncing and Phonetic Dictionary of Biblical Names". University of Tubingen. Archived from the original on 27 January 2013. Retrieved 24 October 2012.
Jump up ^ II Peter 2:15, Jude 11, Revelation 2:14
Jump up ^ Numbers 22:2
Jump up ^ Numbers 22:4–5
Jump up ^ Revelation 2:14
Jump up ^ See Critical View Nearly all modern expositors agree that the section xxii.–xxiv. belongs to the composite document JE "Balaam". Jewishencyclopedia.com.
Jump up ^ The Fathers According to Rabbi Nathan, Translated from the Hebrew by Judah Goldin,Yale Judaica Series 10, Chapter 2, p 23.
Jump up ^ "Jewish Encyclopedia". Jewish Encyclopedia. Retrieved 2012-07-30.
Jump up ^ "Bilam & Jesus". Oztorah.com. Retrieved 2012-07-30.
Jump up ^ Bileam and Jesus, in "Wissenschaftliche Zeitschrift für Jüdische Theologie," Volume 6, pp. 31–37
Jump up ^ Jewish Encyclopedia, under the category of: Balaam
Jump up ^ Schäfer, Peter. Jesus in the Talmud. Princeton University Press (2007), Pages: 86-174
Jump up ^ Josephus, Antiquities of the Jews, iv. 6, § 2
Jump up ^ Philo, De Vita Moysis, i. 48: "a man renowned above all men for his skill as a diviner and a prophet, who foretold to the various nations important events, abundance and rain, or droughts and famine, inundations or pestilence."
Jump up ^ Who's Who of the Bible: Everything you need to know about everyone named in the Bible by Martin H. Manser and Debra Reid, Lion Books, 3 Jan 2013, p.53
Jump up ^ The Proper Names of the Bible; Their Orthography, Pronunciation, and Signification, Etc by John Farrar, John Mason, 1839, p.58
^ Jump up to: a b A Dictionary of the Bible, Comprising Its Antiquities, Biography, Geography, and Natural History by William George Smith, S.S. Scranton & Company, 1896, p.123
^ Jump up to: a b Jude and 2 Peter (Baker Exegetical Commentary on the New Testament) by Gene Green, Baker Academic, 1 Nov 2008, p.289
Jump up ^ Quran 7:175–176
Jump up ^ "Annales," ed. De Goeje, i. 508 et seq.
Jump up ^ Num. xxv. 14, 15.
Jump up ^ 'i'a' al-Anbiyya, pp. 206 et seq., Cairo ed., 1298.
Jump up ^ Thomas L. Thompson (2000). "Problems of Genre and Historicity with Palestine's Descriptions". In André Lemaire, Magne Saebo. Supplements to Vetus Testamentum, Volume 80. Brill. p. 322. ISBN 978-9004115989.
Jump up ^ Allan Millard (2006). "Authors, Books and Readers in the Ancient World". In J. W. Rogerson , Judith M. Lieu. The Oxford Handbook of Biblical Studies. Oxford University Press. p. 554. ISBN 978-0199254255.
Jump up ^ J. Hoftijzer and G. van der Kooij, Aramaic Texts from Deir 'Alla Documenta et Monumenta Orientis Antiqui 19 (Leiden) 1976.
Jump up ^ Meindert Dijkstra, "Is Balaam Also among the Prophets?" Journal of Biblical Literature 114.1 (Spring 1995, pp. 43–64), p. 44.
References[edit]
Ausloos, Hans, On an Obedient Prophet and a Fickle God. The Narrative of Balaam in Numbers 22–24, in Old Testament Essays 20 (2007) 84-104
Hoftijzer, Jacob. “The Prophet Balaam in a 6th Century Aramaic Inscription.” Biblical Archaeologist 39.1 (March 1976), pp. 11–17 (electronic edition 2001).
McCarter, P. Kyle. “The Balaam Texts from Deir Allā: The First Combination.” Bulletin of the American Schools of Oriental Research, no. 239 (Summer 1980), pp. 49–60.
Olrik, Axel (Kirsten Wolf and Jody Jensen, trs.). Principles for Oral Narrative Research. Indianapolis: Indiana University Press, 1921 (tr. 1992).
Shenk, Robert. “The Coherence of the Biblical Story of Balaam.” Literature and Belief 13 (1993), 31-51.
Van Kooten, George H. and Jacques van Ruiten (edd.). Prestige of the Pagan Prophet Balaam in Judaism, Early Christianity and Islam. Leiden: Brill, 2008.
Attribution
This article incorporates text from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). "Balaam". Jewish Encyclopedia. New York: Funk & Wagnalls Company.
External links[edit]
Wikimedia Commons has media related to Balaam.
Wikisource has the text of the 1911 Encyclopædia Britannica article Balaam.
Bibliography on Balaam
Biblical Hebrew Poetry – Reconstructing the Original Oral, Aural and Visual Experience
The Oracles of Balaam (poetic portions of Numbers 23:7–24:24) Reconstructed
The International Standard Bible Encyclopedia (ISBE), James Orr, M.A., D.D., General Editor – 1915 (online)
Easton's Bible Dictionary, M.G. Easton M.A., D.D., published by Thomas Nelson, 1897. (online)
Hitchcock Bible Names Dictionary (online)
Nave Topical Bible, Orville J. Nave, AM., D.D., LL.D. (online)
Smith's Bible Dictionary (1896) (online)
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Mother Abiona or Amtelai the daughter of Karnebo
Ishmael's mother
Isaac's mother
People of Jesus
Disciples (including Peter)
Mary's mother
Zechariah's wife
People of Joseph
Brothers (including Binyāmin (Benjamin) and Simeon)
Egyptians
‘Azîz (Potiphar, Qatafir or Qittin)
Malik (King Ar-Rayyân ibn Al-Walîd))
Wife of ‘Azîz (Zulaykhah)
Mother
People of Solomon
Mother
Queen of Sheba
Vizier
Zayd
Implied or not specified
Abrahah
Bal'am/Balaam
Barsisa
Caleb or Kaleb the companion of Joshua
Luqman's son
Nebuchadnezzar II
Nimrod
Rahmah the wife of Ayyub
Shaddad
Groups
Mentioned
Aş-ḥāb al-Jannah
People of Paradise
People of the Burnt Garden
Aş-ḥāb as-Sabṫ (Companions of the Sabbath)
Christian apostles
Ḥawāriyyūn (Disciples of Jesus)
Companions of Noah's Ark
Aş-ḥāb al-Kahf war-Raqīm (Companions of the Cave and Al-Raqaim?
Companions of the Elephant
People of al-Ukhdūd
People of a township in Surah Ya-Sin
People of Yathrib or Medina
Qawm Lûṭ (People of Sodom and Gomorrah)
Nation of Noah
Tribes, ethnicities or families
A‘rāb (Arabs or Bedouins)
ʿĀd (people of Hud)
Companions of the Rass
Qawm Tubba‘ (People of Tubba)
People of Saba’ or Sheba
Quraysh
Thamûd (people of Saleh)
Aṣ-ḥâb al-Ḥijr ("Companions of the Stoneland")
Ajam
Ar-Rûm (literally "The Romans")
Banî Isrâ’îl (Children of Israel)
Mu’ṫafikāṫ (The overthrown cities of Sodom and Gomorrah)
People of Ibrahim
People of Ilyas
People of Nuh
People of Shuaib
Ahl Madyan People of Madyan)
Aṣ-ḥāb al-Aykah ("Companions of the Wood")
Qawm Yûnus (People of Jonah)
Ya'juj and Ma'juj/Gog and Magog
Ahl al-Bayṫ ("People of the Household")
Household of Abraham
Brothers of Yūsuf
Daughters of Abraham's nephew Lot (Ritha, Za'ura, et al.)
Progeny of Imran
Household of Moses
Household of Muhammad ibn Abdullah ibn Abdul-Muttalib ibn Hashim
Daughters of Muhammad
Wives of Muhammad
Household of Salih
People of Fir'aun
Current Ummah of Islam (Ummah of Muhammad)
Aṣ-ḥāb Muḥammad (Companions of Muhammad)
Muhajirun (Emigrants)
Anṣār Muslims of Medina who helped Muhammad and his Meccan followers, literally 'Helpers')
People of Mecca
Umm Jamil (wife of Abu Lahab)
Children of Ayyub
Dead son of Sulaiman
Qabil/Cain (son of Adam)
Wali'ah or Wa'ilah/Waala (wife of Nuh)
Walihah or Wahilah (wife of Lut)
Ya’jūj wa Ma’jūj (Gog and Magog)
Yam or Kan'an (son of Nuh)
Implicitly
mentioned
Amalek
Ahl as-Suffa (People of the Verandah)
Banu Nadir
Banu Qaynuqa
Banu Qurayza
Iranian people
Umayyad Dynasty
Aus & Khazraj
People of Quba
Religious groups
Ahl al-dhimmah (Dhimmi)
Kâfirûn (Infidels)
Zoroastrians
Munāfiqūn (Hypocrites)
Muslims
People of the Book (Ahl al-Kiṫāb)
Naṣārā (Christian(s) or People of the Injil)
Ruhban (Christian monks)
Qissis (Christian priest)
Yahūd (Jews)
Ahbār (Jewish scholars)
Rabbani/Rabbi
Sabians
Polytheists
Meccan polytheists at the time of Muhammad
Mesopotamian polytheists at the time of Abraham and Lot
Locations
Mentioned
Al-Arḍ Al-Mubārakah ("The Land The Blessed")
Al-Arḍ Al-Muqaddasah ("The Land The Holy")
In the Arabian Peninsula (excluding Madyan)
Al-Aḥqāf ("The Sandy Plains," or "the Wind-curved Sand-hills")
Iram dhāṫ al-‘Imād (Iram of the Pillars)
Al-Madīnah (formerly Yathrib)
‘Arafāṫ
Al-Ḥijr (Hegra)
Badr
Ḥunayn
Makkah (Mecca)
Bakkah
Ḥaraman Âminan ("Sanctuary (which is) Secure")
Ka‘bah (Kaaba)
Maqām Ibrāhīm (Station of Abraham)
Safa and Marwah
Saba’ (Sheba)
‘Arim Saba’ (Dam of Sheba)
Rass
Jahannam (Hell)
Jannah (Paradise, literally 'Garden')
In Mesopotamia:
Al-Jūdiyy
Munzalanm-Mubārakan ("Place-of-Landing Blessed")
Bābil (Babylon)
Qaryaṫ Yūnus ("Township of Jonah," that is Nineveh)
Door of Hittah
Madyan (Midian)
Majma' al-Bahrain
Miṣr (Mainland Egypt)
Salsabîl (A river in Paradise)
Sinai Region or Tīh Desert
Al-Wād Al-Muqaddas Ṭuwan (The Holy Valley of Tuwa)
Al-Wādil-Ayman (The valley on the 'righthand' side of the Valley of Tuwa and Mount Sinai)
Mount Sinai or Mount Tabor
Implied
Antioch
Antakya
Arabia
Ayla
Barrier of Dhul-Qarnayn
Bayt al-Muqaddas & 'Ariha
Bilād ar-Rāfidayn (Mesopotamia)
Canaan
Cave of Seven Sleepers
Dār an-Nadwa
Al-Ḥijāz (literally "The Barrier")
Black Stone (Al-Ḥajar al-Aswad) & Al-Hijr of Isma'il
Cave of Hira & Ghar al-Thawr (Cave of the Bull)
Ta'if
Hudaybiyyah
Jordan River
Nile River
Palestine River
Paradise of Shaddad
Religious locations
Bay'a (Church)
Mihrab
Monastery
Masjid (Mosque, literally "Place of Prostration")
Al-Mash‘ar Al-Ḥarām ("The Monument the Sacred")
Al-Masjid Al-Aqṣā (Al-Aqsa Mosque, literally "The Place-of-Prostration The Farthest")
Al-Masjid Al-Ḥarām (The Sacred Mosque of Mecca)
Masjid al-Dirar
A Mosque in the area of Medina, possibly:
Masjid Qubâ’ (Quba Mosque)
The Prophet's Mosque
Salat (Synagogue)
Plant matter
Shaṭ’ (Shoot)
Sūq (Stem)
Zar‘ (Seed)
Fruits
Ḥabb dhul-‘aṣf (Corn of the husk)
Rummān (Pomegranate)
Ukul khamṭ (Bitter fruit or food of Sheba)
In Paradise
Forbidden fruit of Adam
Bushes, trees or plants
Plants of Sheba
Athl (Tamarisk)
Sidr (lote-tree)
Līnah (Tender palm tree)
Nakhl (date palm)
Rayḥān (Scented plant)
Sidraṫ al-Munṫahā
Zaqqūm
Texts
Al-Injîl (The Gospel of Jesus)
Al-Qur’ân (The Book of Muhammad)
Ṣuḥuf-i Ibrâhîm (Scroll(s) of Abraham)
Aṫ-Ṫawrâṫ (The Torah)
Ṣuḥuf-i-Mûsâ (Scroll(s) of Moses)
Tablets of Stone
Az-Zabûr (The Psalms of David)
Umm al-Kiṫâb ("Mother of the Book(s)")
Objects of people or beings
Heavenly Food of Christian Apostles
Noah's Ark
Staff of Musa
Ṫābūṫ as-Sakīnah (Casket of Shekhinah)
Throne of Bilqis
Trumpet of Israfil
Mentioned idols
(cult images)
'Ansāb
Idols of Israelites:
Baal
The ‘ijl (golden calf statue) of Israelites
Idols of Noah's people:
Nasr
Suwā‘
Wadd
Yaghūth
Ya‘ūq
Idols of Quraysh:
Al-Lāṫ
Al-‘Uzzá
Manāṫ
Jibṫ and Ṭâghûṫ
Celestial bodies
Maṣābīḥ (literally 'lamps'):
Al-Qamar (The Moon)
Kawâkib (Planets)
Al-Arḍ (The Earth)
Nujūm (Stars)
Ash-Shams (The Sun)
Liquids
Mā’ (Water or fluid)
Nahr (River)
Yamm (River or sea)
Sharâb (Drink)
Events
Battle of al-Aḥzāb ("the Confederates")
Battle of Badr
Battle of Hunayn
Battle of Khaybar
Battle of Tabouk
Battle of Uhud
Conquest of Mecca
Incident of Ifk
Laylat al-Mabit
Mubahala
Sayl al-‘Arim (Flood of the Great Dam of Marib in Sheba)
The Farewell Pilgrimage (Hujja al-Wada')
Treaty of Hudaybiyyah
‘Umrah al-Qaza
Yawm ad-Dār
Implied
Event of Ghadir Khumm
Note: The names are sorted alphabetically. Standard form: Islamic name / Biblical name (title or relationship)
Authority control
WorldCat Identities
VIAF: 123915857
LCCN: n82220567
NLA: 53004671
Retrieved from "https://en.wikipedia.org/w/index.php?title=Balaam&oldid=838195033"
Categories:
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value: بلعم بن باعوراء – Arabic

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text:
Playback singer
From Wikipedia, the free encyclopedia
Jump to: navigation, search
For other uses, see Playback.
Look up playback singer in Wiktionary, the free dictionary.
Pakistani playback singer Ahmed Rushdi performing live on stage in 1954
Indian playback singer Mohammed Rafi in a photo shoot in 1966
A playback singer is a singer whose singing is pre-recorded for use in movies. Playback singers record songs for soundtracks, and actors or actresses lip-sync the songs for cameras; the actual singer does not appear on screen.
Contents
[hide]
1 South Asia
2 Hollywood
3 See also
4 References
South Asia[edit]
South Asian movies produced in the Indian subcontinent are particularly known for using this technique. A majority of Indian movies as well as Pakistani movies typically include six or seven songs. After Alam Ara (1931), the first Indian talkie film, for many years singers made dual recordings for a film, one during the shoot, and later in the recording studio, until 1952 or 1953. Popular playback singers in India enjoy the same status as popular actors, and music directors, such as Rahul Dev Burman (1939–1994),[1][2] Ilaiyaraaja and A. R. Rahman,[3] also receive wide public admiration. Most of the playback singers are initially trained in classical music, but they later often expand their range.[4]
Mohammed Rafi and Ahmed Rushdi are regarded as two of the most influential playback singers in South Asia.[5][6][7][8] The sisters Lata Mangeshkar and Asha Bhosle, who have mainly worked in Hindi films, are often referred to as two of the best-known and most prolific playback singers in India.[9][10][11][12][13] In 1991, Mangeshkar was cited by the Guinness Book of World Records for having sung more than 30,000 solo, duet and chorus-backed song recordings, more than any other singer in the world.[14][15] However, her name was removed in 1991 and replaced by another Indian playback singer, Dr K J Yesudas in 1991.[citation needed] All India Record. In 2011, Guinness officially acknowledged Lata Mangeshkar's sister Asha Bhosle as the most recorded artist in music history, surpassing her sister.[16]
Popular Indian singers include Lata Mangeshkar, Mohammed Rafi, Ghantasala Venkateswara Rao, Asha Bhosle, Bhupen Hazarika, K. J. Yesudas, Mukesh, Kishore Kumar, Manna Dey, Hemant Kumar, Mahendra Kapoor, Talat Mahmood, Shamshad Begum, Suraiya, Mubarak Begum, Sandhya Mukherjee, Geeta Dutt, Anuradha Paudwal, Amit Kumar, S. P. Balasubrahmanyam,[9] K. S. Chithra, S. Janaki, Vani Jayaram, P. Leela, Swarnalatha,[17] Shreya Ghoshal, Alka Yagnik, Kavita Krishnamurthy, Sadhana Sargam, Mano, Sujatha Mohan, Sunidhi Chauhan, Aditi Singh Sharma, Anuradha Sriram, Harini, Udit Narayan, Kumar Sanu, Abhijeet Bhattacharya, Arijit Singh, Palak Muchhal, Armaan Malik, Jonita Gandhi, Nakash Aziz, Neeti Mohan, Sonu Nigam, Neha Kakkar, Mohit Chauhan, Shaan, KK, Himesh Reshammiya, Nitin Mukesh, Mika Singh, Rajesh Krishnan, Rekha Bhardwaj, Shweta Subram, Shweta Mohan, Papon, Zubeen Garg.[18][19]
Famous Pakistani playback singers include Ahmed Rushdi, Mehdi Hassan, Shafqat Amanat Ali, Nazia Hassan, Alamgir,[20] Masood Rana, Adnan Sami Khan, Noor Jehan, Mala, Atif Aslam, Rahat Fateh Ali Khan, Ali Zafar, Ghulam Ali, Runa Laila, Hadiqa Kiani, Alycia Dias, Saleem Raza, Akhlaq Ahmed, Mujeeb Aalam, Asad Amanat Ali Khan, Bashir Ahmad, Ustad Amanat Ali Khan, Abrar-ul-Haq, Abida Parveen, Ali Azmat, Brian O'Connell, Farrukh Fateh Ali Khan, Fariha Pervez, Ghulam Haider, Humera Arshad, Jawad Ahmad, Sajjad Ali, Salma Agha, Muhammad Juman, Nusrat Fateh Ali Khan, Waqar Ali, Zohaib Hassan and A. Nayyar.[21]
Hollywood[edit]
Playback singing is not as common in contemporary Hollywood as musicals are less frequent.[citation needed] It was, however, more widely used in the past. Notable Hollywood performances include Marni Nixon in West Side Story for Natalie Wood's portrayal of Maria, in The King and I for Deborah Kerr's Anna Leonowens and for Audrey Hepburn's Eliza in My Fair Lady; Bill Lee singing for John Kerr's Lieutenant Cable in South Pacific and for Christopher Plummer's Captain von Trapp in The Sound of Music,[22] Lindsay Ridgeway for Ashley Peldon's character as Darla Dimple in the animated film Cats Don't Dance, Claudia Brücken providing the singing voice for Erika Heynatz's character as Elsa Lichtmann in L.A. Noire, and Betty Noyes singing for Debbie Reynolds in Singin' in the Rain,[23] a movie in which playback singing is a major plot point.
See also[edit]
India portal
Bollywood portal
Music portal
List of Indian playback singers
List of Pakistani film singers
Filmi-ghazal
Dubbing, also known as looping or post-sync.
Ghost singer
References[edit]
Jump up ^ Wolk, Douglas (April 1999). "Kill Your Radio: Music On The 'Net". CMJ New Music (Electro Media): 61.
Jump up ^ D. Booth, Gregory (2008). Behind the curtain: making music in Mumbai's film studios. OUP USA. pp. 275–276. ISBN 0-19-532764-0.
Jump up ^ Srinivasan, Meera (27 February 2009). "Fans spend a sleepless night". The Hindu. Retrieved 18 August 2009.
Jump up ^ Rajamani, Radhika (17 February 2003). "Realising a dream". The Hindu. Retrieved 22 July 2009.
Jump up ^ Harris, Craig. Mohammed Rafi at AllMusic. Retrieved 22 December 2012.
Jump up ^ "Articles about Mohammad Rafi". Times of India. Retrieved 15 April 2013.
Jump up ^ "Ahmed Rushdi, Remembering a legend". Dawn News. Retrieved 28 December 2012.
Jump up ^ "Remembering Ahmed Rushdi". The Express Tribune. Archived from the original on 27 April 2010. Retrieved 28 December 2012.
^ Jump up to: a b Gangadhar, v. (18 May 2001). "Only the best preferred". The Hindu. Retrieved 22 July 2009.
Jump up ^ Gulzar; Nihalani, Govind; Chatterji, Saibal (2003). Encyclopaedia of Hindi Cinema. Popular Prakashan. pp. 72–73. ISBN 81-7991-066-0.
Jump up ^ Arnold, Alison (2000). The Garland Encyclopedia of World Music. Taylor & Francis. pp. 420–421. ISBN 0-8240-4946-2.
Jump up ^ Yasmeen, Afshan (21 September 2004). "Music show to celebrate birthday of melody queen". The Hindu. Retrieved 19 August 2009.
Jump up ^ Pride, Dominic (August 1996). "The Latest Music News From Around The Planet". Billboard: 51.
Jump up ^ Puri, Amit (24 February 2003). "Dedicated to Queen of Melody". The Tribune, Chandigarh. Retrieved 18 August 2009.
Jump up ^ "Melody Queen Lata rings in 75th birthday quietly". The Tribune. Chandigarh. 29 September 2004. Retrieved 18 August 2009.
Jump up ^ Banerjee, Soumyadipta (22 October 2011). "It's a world record for Asha Bhosle". DNA India. Retrieved 23 October 2011.
Jump up ^ BBC World Service 70th Anniversary Global Music Poll: The World's Top Ten 2002. Retrieved 5 February 2011.
Jump up ^ Kumar, Divya (5 February 2009). "Shreya rocks". The Hindu. Retrieved 14 October 2009.
Jump up ^ Locapally, Vijay (5 January 2008). "Singing star". The Hindu. Retrieved 19 August 2009.
Jump up ^ "Nisar Bazmi passes away". Dawn. 23 March 2007. Retrieved 22 July 2009.
Jump up ^ Alavi, Omair (1 October 2006). "The rise and fall of playback singing". Dawn. Retrieved 22 July 2009.
Jump up ^ "The Sound of Music full credits". IMDb. Retrieved 15 April 2013.
Jump up ^ Earl J. Hess and Pratibha A. Dabholkar, Singin' in the Rain: The Making of an American Masterpiece (Lawrence, Kansas: University Press of Kansas, 2009), p145.
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Athletics at the 1964 Summer Olympics – Men's 10,000 metres
From Wikipedia, the free encyclopedia
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Men's 10,000 metres
at the Games of the XVIII Olympiad
Billy Mills crossing the finish line
(U.S. Marine Corps photo)
Venue
Olympic Stadium
Dates
14 October
Competitors
29 from 17 nations
Medalists
01 !
Billy Mills United States
02 !
Mohammed Gammoudi Tunisia
03 !
Ron Clarke Australia
← 1960
1968 →
Official Video Video on YouTube
Athletics at the
1964 Summer Olympics
Track events
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The men's 10,000 metres was the longest of the seven men's track races in the Athletics at the 1964 Summer Olympics program in Tokyo. It was held on 14 October. 38 athletes from 23 nations entered, with 6 more not starting the event. The event was held as a single heat.[1]
Results[edit]
Final[edit]
World record holder Ron Clarke set the tone of the race. His tactic of surging every other lap appeared to be working. Halfway through the race, only five runners were still with Clarke: Mohammed Gammoudi of Tunisia, Mamo Wolde of Ethiopia, Barry Magee of New Zealand, Kokichi Tsuburaya of Japan, and Billy Mills of the United States. Magee and Tsuburaya, the local favorite, lost contact first, then Wolde. With two laps to go, only two runners were still with Clarke. On paper, it seemed to be Clarke's race. He had run a world record time of 28:15.6 while neither Gammoudi nor Mills had ever run under 29 minutes.
Mills and Clarke were running together with Gammoudi right behind as they entered the final lap. They were lapping other runners and, down the backstretch, Clarke was boxed in. He pushed Mills once, then again. Then Gammoudi pushed his way between them both and surged into the lead as they rounded the final curve. Clarke recovered and began chasing Gammoudi while Mills appeared to be too far back to be in contention. Clarke failed to catch Gammoudi, but Mills pulled out to lane 4 and sprinted past them both. His winning time of 28:24.4 was almost 50 seconds faster than he had run before and set a new Olympic record for the event. No American had ever before won the 10,000 m, nor has any other American come seriously close until Galen Rupp took the silver at the 2012 London Olympics.
American television viewers were able to hear the surprise and drama as NBC expert analyst Dick Bank[2] screamed, "Look at Mills, look at Mills" over the more sedate play-by-play announcer Bud Palmer, who seemed to miss what was unfolding.[3] For bringing that drama to the coverage, Bank was fired.[4]
The top four runners beat the Olympic record.
Place
Athlete
Nation
Time
5000
1 Billy Mills United States 28:24.4 OR 14:04.6
2 Mohammed Gammoudi Tunisia 28:24.8 14:07.0
3 Ron Clarke Australia 28:25.8 14:05.0
4 Mamo Wolde Ethiopia 28:31.8 14:06.0
5 Leonid Ivanov Soviet Union 28:53.2 14:13.0
6 Kōkichi Tsuburaya Japan 28:59.3 14:09.0
7 Murray Halberg New Zealand 29:10.8 14:16.0
8 Tony Cook Australia 29:15.8 14:11.0
9 Gerry Lindgren United States 29:20.6 14:12.0
10 Franc Cervan Yugoslavia 29:21.0 14:16.0
11 Siegfried Herrmann United Team of Germany 29:27.0 14:17.0
12 Henri Clerckx Belgium 29:29.6 14:28.0
13 Jean Fayolle France 29:30.8 14:27.0
14 Teruo Funai Japan 29:33.2 14:27.0
15 Jean Vaillant France 29:33.6 14:27.0
16 József Sütő Hungary 29:43.0 14:36.0
17 Josef Tomas Czechoslovakia 29:46.4 14:39.0
18 Ron Hill Great Britain 29:53.0 14:27.0
19 Pal Benum Norway 30:00.8 14:38.0
20 Siegfried Rothe United Team of Germany 30:04.6 14:39.0
21 Michael Bullivant Great Britain 30:12.0 14:28.0
22 Fergus Murray Great Britain 30:22.4 14:29.0
23 Barry Magee New Zealand 30:32.0 14:06.0
24 Ron Larrieu United States 30:42.6 14:37.0
25 Pyotr Bolotnikov Soviet Union 30:52.8 14:42.0
26 Bruce Kidd Canada 30:56.4 14:43.0
27 Artur Hannemann United Team of Germany 30:56.6 15:13.0
28 Watanabe Kazumi Japan 31:00.6 15:12.0
29 Ranatunge Karunananda Ceylon 32:21.2 16:43.0
Pascal Mfyomi Tanzania DNF
Naftali Temu Kenya DNF
János Pintér Hungary DNF
Jim Hogan Ireland DNF
Muharrem Dalkılıç Turkey DNF
Andrei Barabaş Romania DNF
Fernando Aguilar Spain DNF
Mohamed Hadheb Hannachi Tunisia DNF
Nikolay Dutov Soviet Union DNF
References[edit]
Jump up ^ "Athletics at the 1964 Tokyo Games: Men's 10,000 metres". sports-reference.com. Retrieved 14 November 2017.
Jump up ^ Track & Field News • View topic – Look At Archived 2012-02-27 at the Wayback Machine.. Trackandfieldnews.com (2010-06-30). Retrieved on 2011-04-18.
Jump up ^ 1964 Olympic 10,000m on YouTube (2008-04-09). Retrieved on 2011-04-18.
Jump up ^ "TV COLUMN: Bank's call made Mills' upset even more memorable". U-T San Diego.
[hide]
v
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10,000 metres at the Olympic Games
Summary
Men
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1948
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1976
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2008
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Women
1908
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1928
1932
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1984
1988
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Retrieved from "https://en.wikipedia.org/w/index.php?title=Athletics_at_the_1964_Summer_Olympics_–_Men%27s_10,000_metres&oldid=826991440"
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value: Athletics at the 1908 Summer Olympics – Men's 5 miles

value: Athletics at the 1912 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1920 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1924 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1928 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1932 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1936 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1948 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1952 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1956 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1972 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1976 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1980 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1984 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1988 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1992 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1996 Summer Olympics – Men's 10,000 metres

value: Athletics at the 2000 Summer Olympics – Men's 10,000 metres

value: Athletics at the 2004 Summer Olympics – Men's 10,000 metres

value: Athletics at the 2008 Summer Olympics – Men's 10,000 metres

value: Athletics at the 2012 Summer Olympics – Men's 10,000 metres

value: Athletics at the 2016 Summer Olympics – Men's 10,000 metres

value: Athletics at the 1988 Summer Olympics – Women's 10,000 metres

value: Athletics at the 1992 Summer Olympics – Women's 10,000 metres

value: Athletics at the 1996 Summer Olympics – Women's 10,000 metres

value: Athletics at the 2000 Summer Olympics – Women's 10,000 metres

value: Athletics at the 2004 Summer Olympics – Women's 10,000 metres

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value: Olympische Sommerspiele 1964/Leichtathletik – 10.000 m (Männer) – German

value: Atletica leggera ai Giochi della XVIII Olimpiade - 10000 metri piani – Italian

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