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Summary: Distributions reported for Poa chaixii in Plants of the World Online (2023) and Euro+Med Plantbase (https://europlusmed.org), based on Mouterde's (1966a) cited collections, apply to P. moabitica. Poa chaixii does not occur in Syria, or anywhere else in the Levant. Poa moabitica is a very rare and distinctive species of sect. Homalopoa, known from only three collections. The Hayne type collection location, suggested to be Moab by Bor (1972), is here considered incorrect. Hayne's Plants of the Holy Land specimens were collected from Jordan, Palestine, Lebanon and Syria in 1872. It is likely that P. moabitica, if it is still extant in nature (which is doubtful), only occurs locally in wet habitats of forested mountains of northwest Syria (Pabot collections), and northern Lebanon (type). The species might also be sought in the adjacent province of Hatay, Turkey. The species is Data Deficient but should probably be considered Endangered Globally and Locally. [ABSTRACT FROM AUTHOR]

As recognized among the textual witnesses, the first word in Isa 15:5aβ, בריחה, has multiple meanings. The form can mean “her gate bars,” which coheres with the preceding verses concerning Moab’s destroyed cities (Isa 15:1–5a), or “her refugees,” which coheres with verses concerning the flight of Moab’s refugees (Isa 15:5b– 9). Despite the polysemy evinced among the textual witnesses, בריחה is generally translated as “her refugees” in modern scholarship. Moreover, some scholars have observed a unit division between vv. 4 and 5, further distancing the possibility of reading בריחה in the context of vv. 1–4 and thus appreciating the polysemy of the word. Through the use of delimitation criticism, I argue that the ancient witnesses did not observe a unit division between vv. 4 and 5. Moreover, the double meanings of בריחה hinge the chapter together, both reflecting on Moab’s destroyed cities (vv. 1–4) and anticipating the flight of her refugees (vv. 5–9). [ABSTRACT FROM AUTHOR]

In an attempt to trace the tradition of nationalism back to ancient Israel, public intellectual Yarom Hazony reads Deuteronomy 2 as a representation of ancient values of land-bounded autonomy and cultural homogeny. However, he overlooks two key aspects of the passage: 1) the familial and theological reasoning behind the divine protection of the other peoples, and 2) the messy aetiologies of how those peoples came to inhabit their lands. God calls the Edomites, Moabites, and Ammonites "brothers" and "sons of Esau" or "Lot," suggesting that the prohibition against invasion is not based on respect for sovereignty but instead mythological family and relative social connection. Thus, using postcolonial theories of group identity from Gayatri Spivak, this article argues that Deut 2 does not represent an ancient (pre)conception of the nation-state but rather a (re)negotiation of group relations and social identities in connection to co-habitation of the Levant. [ABSTRACT FROM AUTHOR]

Le Moïse des livres prophétiques renvoie, au rôle de Moïse dans les Ps 105-106 ; 99 et 77.[1] En relation étroite avec ces mentions de Moïse, le comportement de Balaam est donné en exemple, contemporain du Moïse des plaines de Moab selon Nb 22-24, en opposition aux comportements des Israélites en Nb 25,1-5.[2] Balaam a obéi à Yahvé refusant de maudire [verbes ארר et קבב (Nb 22,11.17 ; 23,8.11.13.25.27 ; 24,10 pour toute la Bible) ; נקב (Nb 23,8.25); voir הקבה en Nb 25,8 !)] Israël. Ce dernier n’ayant pas suivi l’exemple d’obéissance de Balaam doit finalement affronter la malédiction [Voir le verbe ארר en Nb 22-24 et 5,18-27 et substantifs אלה en Nb 5,21-27 et שבועה en 5,21 (cf.: אלה et שבועה en Dn 9,11)]. https://doi.org/10.17159/2312-3621/2022/v35n3a6 [1] Moïse est mentionné dans le Psautier en : Ps 77,21 ; et dans le quatrième livre du Psautier, Ps 90-106, en Ps 90,1 ; 99,6 ; 103,7 ; 105,26 ; 106,16.23.32. On note les relations antagonistes avec 1 Ch 16. Dans le titre du Ps 77 sont cités ידותון mentionné en 1 Ch 16,41.42.42, et אסף mentionné en 1 Ch 16,5.5.7.37. Le texte de Ps 105,1-15 est cité en 1 Ch 16,8-22 et Ps 106,1.47-48 en 1 Ch 16,34-36 (passages sans Moïse !, réinterprétation davidique). Voir également le Ps 96 en 1 Ch 16,23-33, avec « Yahvé règne » en 96,10 (1 Ch 16,31), et Ps 99,1. Lee Roy Martin, « The Chiastic Structure of Psalm 106 », OTE 31 (2018) : 506-521, souligne que les Ps 105 et 106 se réfèrent à la même histoire, côté « victories », pour le Ps 105, côté « disobedience », pour le Ps 106 (Voir Nb 25). Dans la catégorie « Psaume historique » il relie aux Ps 105-106, le Ps 78, or on peut noter la mention de Moïse au terme du Ps 77, le Pasteur Moïse se substituant au Pasteur David, justement au terme du Ps 78. L’insertion du rôle de Moïse dans les Ps 105-106 correspond également à la disparition de la dynastie davidique selon le Ps 89. La mention de Moïse en Ps 99,6, concerne le thème de l’ « intercession » (comme en Ps 106,23, suite au veau de l’Horeb en 106,19, cf. Ex 33), en substitution de l’intercession royale, dans la même ligne, on peut comparer les titres des Ps 86 (David) et 90 (Moïse). [2] Moïse en Nb 25,4.5.6.10.16. L’infidélité avec le Baal de Péor en 25,3, provoque la fureur de Yahvé. Moïse intervient en 25,4 pour apaiser la fureur de Yahvé. Jan-Albert Roetman and Caspar Visser’t Hooft, « Le Psaume 106 et le Pentateuque », ETR 85 (2010) : 233-243. Pages 239-241, les auteurs rapprochent les événements mentionnés dans le Ps 106 des récits du Pentateuque. Les liens avec le livre des Nombres sont prépondérants. Page 241, ils rapprochent Nb 25,1-4 et Ps 106,28-31. Le verbe קבב est propre à Nb 22-24. The mentions of Moshe in the prophetic books look to the part of Moshe in Ps 105-106; 99 and 77. In relation to these prophetic references we note the mention of the good example of Balaam, contemporary of Moses in the country of Moab in Num 22-24. Balaam obeyed to Yahweh and did not curse [verb ארר and קבב (Num 22,11.17 ; 23,8.11.13.25.27 ; 24,10 only in the Bible) ; נקב (Num 23,8.25); see הקבה in Num 25,8 !] Israel. But Israel did not obey in the line of Balaam, and must be cursed [See the verb ארר in Num 22-24 and Num 5,18-27 and אלה in Num. 5,21-27 and שבועה in Num 5,21 (cf.: אלה et שבועה in Dn 9,11)].

Historically, senescence has been considered a safe program in response to multiple stresses in which cells undergo irreversible growth arrest. This process is characterized by morphological and metabolic changes, heterochromatin formation, and secretion of inflammatory components, known as senescence-associated secretory phenotype (SASP). However, recent reports demonstrated that anti-cancer therapy itself can stimulate a senescence response in tumor cells, the so-called therapy-induced senescence (TIS), which may represent a temporary bypass pathway that promotes drug resistance. In this context, several studies have shown that EGFR blockage, by TKIs or moAbs, promotes TIS by increasing IL-1 cytokine production, thus pushing cells into a “pseudo-senescent” state. Today, senotherapeutic agents are emerging as a potential strategy in cancer treatment thanks to their dual role in annihilating senescent cells and simultaneously preventing their awakening into a resistant and aggressive form. Here, we summarize classic and recent findings about the cellular processes driving senescence and SASP, and we provide a state-of-the-art of the anti-cancer strategies available so far that exploits the activation and/or blockade of senescence-based mechanisms.

Isaiah 16:3–4, part of an obscure prophecy about ancient Moab, appeared frequently in nineteenth-century writings about slavery in the United States, particularly in the context of opposition to fugitive slave laws. The verses were linked with other biblical passages to create a network of proof texts to justify assisting persons who escaped slavery. Eventually, the line "hide the outcast" from verse 3 took on a life of its own as an abolitionist slogan, largely independently of its biblical context. Rebuttals of these uses of the texts by anti-abolitionist writers, which began to appear in the 1850s, criticized the decontextualization of the verses, and one novel response attempted to link the text to interracial intimacy. Despite these rebuttals, the use of the text continued apace throughout the 1850s–1860s in response to the 1850 Fugitive Slave Act and the execution of John Brown. [ABSTRACT FROM AUTHOR]

Target groups' identification and segmentation are critical to achieving an optimum programme outcome in social marketing. In this sense, this paper expands on the conceptual discussion of behaviour change from a social marketing perspective and theories or models about stakeholders. It aims to deepen the analysis of behaviour from the perspective of social marketing, integrating the following theories and models: The Stakeholder Theory, the Five Publics Model based on knowledge and involvement, and the MOAB Model. This study proposes guidelines to identify the variables for adequate target groups' segmentation and identification. The methodology used has been a literature review to support the proposed theoretical development. Furthermore, it suggests a way to identify target groups in the social marketing context based on advanced empirical academic literature and presents the following guidelines: Firstly, identify the type of target group according to the level of knowledge and involvement it has, and secondly, identify the characteristics of the target group according to the following aspects: motivation, opportunity, and behaviour. For this purpose, a selection of questionnaires has been carried out whose questions will help identify each of the aspects mentioned. The proposed theoretical framework and guidelines will guide marketers in designing social marketing activities for target groups identified. [ABSTRACT FROM AUTHOR]

Recent archaeological investigation at Khirbat al-Mukhayyat and nearby Rujm al-Mukhayyat in west-central Jordan have sought to determine the nature and date of Iron Age activity at these sites. Identified as the Nebo of biblical tradition and the Mesha Inscription, Khirbat al-Mukhayyat fulfilled a strategic role within the region. Positioned at the western edge of the Transjordanian plateau, the site holds a commanding view of the Jordan Valley and Judean highlands to the west, enabling inhabitants to monitor access to and from the Jordan Valley, as well to take advantage of agricultural opportunity within the region. This strategic position is reflected in Mukhayyat's contested history under Israelite, Moabite, and eventually Assyrian control. With significant contexts dating to the Iron IIB and Iron IIC at Khirbat al-Mukhayyat, and late Iron Age/Persian period activity at the Rujm al-Mukhayyat, this paper presents the preliminary results of excavation and survey efforts together with ceramic data, providing an important contribution to the study of the Iron Age in this region. [ABSTRACT FROM AUTHOR]

De volkenprofetie tegen Moab in Jeremia 48 blijft in veel opzichten de exegeten voor vragen stellen. In dit artikel ligt de focus op het eerste segment, 48:1-10. Na de behandeling van enkele inleidende vragen betreffende tekst en structuur, geografie en topografie, en theologisch accenten in dit caput, wordt een detailexegese van elk vers gegeven. In vlammende taal wordt Moab hier het oordeel aangezegd, als uitvloeisel van het werk van YHWH zelf, die de hybris van dit volk afstraft. For the exegete, the oracle against Moab in Jeremiah 48 still contains many unanswered questions. In this article the focus is on the first segment, 48:1-10. After the treatment of some introductory issues regarding text and structure, geography and topography, and theological accents in this chapter, a detailed exegesis of each verse is offered. In violent language, Moab is announced a devastating verdict, as a result of the work of YHWH himself, who punishes the hybris of this foreign nation.

Building on the work of David Jobling (who suggests there is a structural coding of the Cisjordan as male and the Transjordan as female) and Rachel Havrelock (who suggests the Transjordan and Moab are places of gender deviancy), this article explores issues of geographical, ethnic, and gender identity in stories of Moabite and Transjordanian women. Particular attention is given to the twin tropes of incest and exogamy and how this relates to the pattern of anxiety and lost identity in the Transjordan. Analysis begins with the story of Lot's daughters, who serve as archetypal and paradigmatic Moabite women, and moves on to include the Moabite women in Numbers 25, Zelophehad's daughters, Jephthah's daughter, and Ruth. [ABSTRACT FROM AUTHOR]

Archaeological finds and biblical references indicate that in the early 8th century BCE, the time of Jeroboam II, the Northern Kingdom expanded in the south as far as Kuntillet Ajrud in northeast Sinai and in the northeast to the Irbid Plateau and the southern Bashan. This seems to demonstrate Israel's interest in dominating the two branches of the Arabian trade routes—the Darb el-Ghazza in Sinai and the King's Highway in Transjordan. Against this background, I discuss the possibility that Israel also extended its rule or domination to Edom and to other sectors of Transjordan. [ABSTRACT FROM AUTHOR]

This article explores the evidence for diversity in the material culture of Late Iron Age sites situated in the semi-arid margins of west-central Jordan. Least-cost analysis (LCA) is used to model a hypothesized secondary north-south route along the eastern boundary of Moab. Sites found along this route are shown to exhibit a disproportionate level of cultural diversity compared to 'core' settlements. These effects are especially pronounced at sites with clear cultic associations. The results of this investigation are in line with the recent literature on the archaeology of boundaries and frontiers, confirming that these zones are characterized by heightened cultural diversity and interchange across a range of domains. [ABSTRACT FROM AUTHOR]

On the Cray XT, aprun is the command to launch an application to a set of compute nodes reserved through the Application Level Placement Scheduler (ALPS). At the National Energy Research Scientific Computing Center (NERSC), interactive aprun is disabled. That is, invocations of aprun have to go through the batch system. Batch scripts can and often do contain several apruns which either use subsets of the reserved nodes in parallel, or use all reserved nodes in consecutive apruns. In order to better understand how NERSC users run on the XT, it is necessary to associate aprun information with jobs. It is surprisingly more challenging than it sounds. In this paper, we describe those challenges and how we solved them to produce daily per-job reports for completed apruns. We also describe additional uses of the data, e.g. adjusting charging policy accordingly or associating node failures with jobs/users, and plans for enhancements.

After studying new photographs of the Mesha Stele and the squeeze of the stele prepared before the stone was broken, we dismiss Lemaire's proposal to read ('House of David') on Line 31. It is now clear that there are three consonants in the name of the monarch mentioned there, and that the first is a beth. We cautiously propose that the name on Line 31 be read as Balak, the king of Moab referred to in the Balaam story in Numbers 22–24. [ABSTRACT FROM AUTHOR]

The collection of the Karak Archaeological Museum contains two carved basalt slabs, both of which show the rear parts and hindquarters of a leonine figure. Although the two slabs differ vastly in their state of preservation, a comparison of their physical properties and iconographic features suggests that the two reliefs originally formed a matching pair and were part of a single architectural feature. Comparing the slabs to the well-known corpus of northern Levantine monumental sculpture, it is argued that the reliefs constitute the remains of two gateway figures, most plausibly dated to the Iron Age. The Karak slabs thus provide the first likely evidence for the use of architectural stone sculpture by Moabite elites, a practice most commonly associated with the Iron Age kingdoms of the northern Levant. Lion sculptures were often employed as gateways figures in public buildings, especially in the northern Levant and northern Mesopotamia, attesting to the close relationship between these images and the royal ideology they helped to project. Through their existence, the Karak slabs not only provide further evidence for cross-cultural artistic interaction in the Iron Age Levant but also suggest that ancient Karak played an important role in these exchanges. [ABSTRACT FROM AUTHOR]

The article deals with the territorial history of the southern steppe areas of the Levant in the period between ca. 1050-750 BCE. In the early days of the Iron Age, until the mid-9th century BCE, parts of them, were ruled by local desert entities: in the late Iron I a Moabite polity and in the early Iron IIA and the early years of the late Iron IIA the Tel Masos-Beer-Sheba-Negev Highlands Highlands entity. This situation changed in the later years of the Iron IIA as a result of Damascus' rise to hegemony in the Levant. In the second half of the 9th century BCE Judah, under Damascene domination, expanded for the first time into the Beer-Sheba Valley. In the first half of the eighth century BCE, with the revival of Assyrian power in the days of Adad-nirari III, Damascene authority was replaced by north Israelite domination in the south. [ABSTRACT FROM AUTHOR]

Within the Isaianic oracle against Moab (15,1-16,14) is found what might be described as a neglected royal prophecy (16,4b-5). Evidence for its messianic character is found in a number of clear thematic similarities with other Isaianic passages of a decidedly messianic character, notably Isa 9,1-7 (Heb. 8,23-9.6) and 11,1-9. In each case, the text is futuristic in orienta-tion, the anticipated enthronement (or arrival) of a Davidic rulerfollowsthe overthrow of the foreign oppressor, God is credited as producing this new sit-uation, and the promised ruler shows a devotion to “justice” and “righteous-ness”, which in Isaiah 16 takes the form of giving consideration to a Moabite appeal for amnesty. A similar pattern is found in Isaiah 32, with its picture of human kings with a limited judicial role within a kingdom set up by God. The phrase “the tent of David” (16,5) is shown to signify the sanctuary-city of Zi-on, with Isa 16,4b-5 providing an eschatological picture of divine protection mediated by a messianic ruler. [ABSTRACT FROM AUTHOR]

As a result of a mistaken interpretation of the Madaba map, biblical Naal Zered is often identified in the scholarship as Wādi al-sā, which marks the boundary between Moab and Edom southeast of the Dead Sea. In reality, the brook of Zered does not appear on the Madaba map and the sole documentary evidence available for its identification is the Bible, which situates Naal Zered near Naal Arnon. The author proposes Wādi Nkheile, which spills into the Arnon from the southeast, as the most likely candidate for the biblical Zered. This identification perhaps also sheds light on the conflicting biblical sources regarding the question of whether or not the Moabites allowed the Israelites to pass through their territory en route to Canaan. In the postbiblical era Naal Zered appears in the boundaries baraita (baraita de-teumin) as part of the eastern border of the land of Israel and the article demonstrates that the identification of Naal Zered as Wādi Nkheile is consistent with the geographical logic of the baraita. [ABSTRACT FROM AUTHOR]

Abstract: We report on a demonstration of loose multiphysics coupling between a basin modeling code and a seismic code running on a large parallel machine. Multiphysics coupling, which is one critical capability for a high performance computing (HPC) framework, was implemented using the MOAB open-source mesh and field database. MOAB provides for code coupling by storing mesh data and input and output field data for the coupled analysis codes and interpolating the field values between different meshes used by the coupled codes. We found it straightforward to use MOAB to couple the PBSM basin modeling code and the FWI3D seismic code on an IBM Blue Gene/P system. We describe how the coupling was implemented and present benchmarking results for up to 8 racks of Blue Gene/P with 8192 nodes and MPI processes. The coupling code is fast compared to the analysis codes and it scales well up to at least 8192 nodes, indicating that a mesh and field database is an efficient way to implement loose multiphysics coupling for large parallel machines. [Copyright &y& Elsevier]

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The Mesha Inscription has attracted much attention and scholarly debate ever since its discovery. King Mesha of Moab, mentioned in the Bible, threw off the yoke of Omride supremacy and reigned from his capital of Dibon over a kingdom that extended both north and south of the Wadi Mujib (the river Arnon). The identification of modern-day Dhiban with Dibon has never been doubted. In this article, however, it is suggested that Dibon, mentioned in the inscription, was not Mesha's capital, but the tribe of which he was the leader. Mesha forged a tribal confederation into a tribal kingdom in Moab. The name of Mesha's capital was Carchoh, also mentioned in the inscription and located at present-day Dhiban. Biblical Kir-Hareseth is identified with this same Carchoh, and the heartland of Mesha's kingdom is north of the Wadi Mujib. [ABSTRACT FROM AUTHOR]

It is argued that the appellative qn in a recently published Moabite inscription from Ataroth (modern Ḫirbet ‛Aṭarūz in Jordan) probably means »family, clan«. The combination qn + toponym probably denotes a kin-based conglomerate. [ABSTRACT FROM AUTHOR]