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The Sea Peoples are a purported seafaring confederation that attacked ancient Egypt and other regions of the East Mediterranean prior to and during the Late Bronze Age collapse (1200–900 BCE). Following the creation of the concept in the nineteenth century, it became one of the most famous chapters of Egyptian history, given its connection with, in the words of Wilhelm Max Müller: "the most important questions of ethnography and the primitive history of classic nations". Their origins undocumented, the various Sea Peoples have been proposed to have originated from places that include western Asia Minor, the Aegean, the Mediterranean islands and Southern Europe. Although the archaeological inscriptions do not include reference to a migration, the Sea Peoples are conjectured to have sailed around the eastern Mediterranean and invaded Anatolia, Syria, Phoenicia, Canaan, Cyprus and Egypt toward the end of the Bronze Age.

French Egyptologist Emmanuel de Rougé first used the term peuples de la mer (literally "peoples of the sea") in 1855 in a description of reliefs on the Second Pylon at Medinet Habu documenting Year 8 of Ramesses III. Gaston Maspero, de Rougé's successor at the Collège de France, subsequently popularized the term "Sea Peoples" — and an associated migration-theory — in the late 19th century. Since the early 1990s, his migration theory has been brought into question by a number of scholars.

The Sea Peoples remain unidentified in the eyes of most modern scholars and hypotheses regarding the origin of the various groups are the source of much speculation. Existing theories variously propose equating them with several Aegean tribes, raiders from Central Europe, scattered soldiers who turned to piracy or who had become refugees, and links with natural disasters such as earthquakes or climatic shifts.

The USS Liberty incident was an attack on a United States Navy technical research ship (spy ship), USS Liberty, by Israeli Air Force jet fighter aircraft and Israeli Navy motor torpedo boats, on 8 June 1967, during the Six-Day War. The combined air and sea attack killed 34 crew members (naval officers, seamen, two marines, and one civilian NSA employee), wounded 171 crew members, and severely damaged the ship. At the time, the ship was in international waters north of the Sinai Peninsula, about 25.5 nautical miles (47.2 km; 29.3 mi) northwest from the Egyptian city of Arish.

Israel apologized for the attack, saying that the USS Liberty had been attacked in error after being mistaken for an Egyptian ship. Both the Israeli and U.S. governments conducted inquiries and issued reports that concluded the attack was a mistake due to Israeli confusion about the ship's identity. Others, including survivors of the attack, have rejected these conclusions and maintain that the attack was deliberate.

In May 1968, the Israeli government paid US$3.32 million (equivalent to US$29.1 million in 2023) to the U.S. government in compensation for the families of the 34 men killed in the attack. In March 1969, Israel paid a further $3.57 million ($29.6 million in 2023) to the men who had been wounded. In December 1980, it agreed to pay $6 million ($22.2 million in 2023) as the final settlement for material damage to the ship plus 13 years of interest.

The Druze (; Arabic: دَرْزِيٌّ, darzī or Arabic: دُرْزِيٌّ durzī, pl. دُرُوزٌ, durūz), known to adherents as al-Muwaḥḥidūn (Monotheists) or Muwaḥḥidūn (unitarians), are an Arab and Arabic-speaking esoteric ethnoreligious group from Western Asia who adhere to the Druze faith, an Abrahamic, monotheistic, syncretic, and ethnic religion whose main tenets are the unity of God and the belief in reincarnation and the eternity of the soul. Adherents of the Druze religion call themselves simply "the Monotheists" (al-Muwaḥḥidūn). Most Druze religious practices are kept secret. The Druze do not permit outsiders to convert to their religion. Marriage outside the Druze faith is rare and strongly discouraged.

The Epistles of Wisdom is the foundational and central text of the Druze faith. The Druze faith incorporates elements of Isma'ilism, Christianity, Gnosticism, Neoplatonism, Zoroastrianism, Buddhism, Hinduism, Pythagoreanism, and other philosophies and beliefs, creating a distinct and secretive theology based on an esoteric interpretation of scripture, which emphasizes the role of the mind and truthfulness. Druze believe in theophany and reincarnation. Druze believe that at the end of the cycle of rebirth, which is achieved through successive reincarnations, the soul is united with the Cosmic Mind (al-ʻaql al-kullī).

The Druze have a special reverence for Shuaib, who they believe is the same person as the biblical Jethro. The Druze believe that Adam, Noah, Abraham, Moses, Jesus, Muhammad, and Isma'il ibn Ja'far were prophets. Druze tradition also honors and reveres Salman the Persian, al-Khidr (who they identify as Elijah, reborn as John the Baptist and Saint George), Job, Luke the Evangelist, and others as "mentors" and "prophets".

Even though the faith originally developed out of Isma'ilism, the Druze are not Muslims. The Druze faith is one of the major religious groups in the Levant, with between 800,000 and a million adherents. They are found primarily in Lebanon, Syria, and Israel, with small communities in Jordan. They make up 5.5% of the population of Lebanon, 3% of Syria and 1.6% of Israel. The oldest and most densely-populated Druze communities exist in Mount Lebanon and in the south of Syria around Jabal al-Druze (literally the "Mountain of the Druze").

The Druze community played a critically important role in shaping the history of the Levant, where it continues to play a significant political role. As a religious minority in every country in which they are found, they have frequently experienced persecution by different Muslim regimes, including contemporary Islamic extremism.

The Balfour Declaration was a public statement issued by the British government in 1917 during the First World War announcing its support for the establishment of a "national home for the Jewish people" in Palestine, then an Ottoman region with a small minority Jewish population. The declaration was contained in a letter dated 2 November 1917 from the United Kingdom's Foreign Secretary Arthur Balfour to Lord Rothschild, a leader of the British Jewish community, for transmission to the Zionist Federation of Great Britain and Ireland. The text of the declaration was published in the press on 9 November 1917.

Immediately following their declaration of war on the Ottoman Empire in November 1914, the British War Cabinet began to consider the future of Palestine; within two months a memorandum was circulated to the Cabinet by a Zionist Cabinet member, Herbert Samuel, proposing the support of Zionist ambitions in order to enlist the support of Jews in the wider war. A committee was established in April 1915 by British Prime Minister H. H. Asquith to determine their policy towards the Ottoman Empire including Palestine. Asquith, who had favoured post-war reform of the Ottoman Empire, resigned in December 1916; his replacement David Lloyd George favoured partition of the Empire. The first negotiations between the British and the Zionists took place at a conference on 7 February 1917 that included Sir Mark Sykes and the Zionist leadership. Subsequent discussions led to Balfour's request, on 19 June, that Rothschild and Chaim Weizmann submit a draft of a public declaration. Further drafts were discussed by the British Cabinet during September and October, with input from Zionist and anti-Zionist Jews but with no representation from the local population in Palestine.

By late 1917, in the lead-up to the Balfour Declaration, the wider war had reached a stalemate, with two of Britain's allies not fully engaged: the United States had yet to suffer a casualty, and the Russians were in the midst of a revolution with Bolsheviks taking over the government. A stalemate in southern Palestine was broken by the Battle of Beersheba on 31 October 1917. The release of the final declaration was authorised on 31 October; the preceding Cabinet discussion had referenced perceived propaganda benefits amongst the worldwide Jewish community for the Allied war effort.

The opening words of the declaration represented the first public expression of support for Zionism by a major political power. The term "national home" had no precedent in international law, and was intentionally vague as to whether a Jewish state was contemplated. The intended boundaries of Palestine were not specified, and the British government later confirmed that the words "in Palestine" meant that the Jewish national home was not intended to cover all of Palestine. The second half of the declaration was added to satisfy opponents of the policy, who had claimed that it would otherwise prejudice the position of the local population of Palestine and encourage antisemitism worldwide by "stamping the Jews as strangers in their native lands". The declaration called for safeguarding the civil and religious rights for the Palestinian Arabs, who composed the vast majority of the local population, and also the rights and political status of the Jewish communities in other countries outside of Palestine. The British government acknowledged in 1939 that the local population's wishes and interests should have been taken into account, and recognised in 2017 that the declaration should have called for the protection of the Palestinian Arabs' political rights.

The declaration had many long-lasting consequences. It greatly increased popular support for Zionism within Jewish communities worldwide, and became a core component of the British Mandate for Palestine, the founding document of Mandatory Palestine. It indirectly led to the emergence of Israel and is considered a principal cause of the ongoing Israeli–Palestinian conflict, often described as the world's most intractable conflict. Controversy remains over a number of areas, such as whether the declaration contradicted earlier promises the British made to the Sharif of Mecca in the McMahon–Hussein correspondence.

The population of the region of Palestine, which approximately corresponds to modern Israel, the Palestinian territories and Jordan, has varied in both size and ethnic composition throughout its history.

The following table shows the total population and that of the main ethno-religious groups living in the area from the First Century CE up until the last full calendar year of the British Mandate, 1947.

Note: Figures prior to the 1500s are all only estimates by researchers. For some periods, there are multiple researchers who have made differing estimates. None should be taken as exact numbers, and further context and detail is available by following links to the full description on Wikipedia as well as links to the original information sources.

^†including what is today the Kingdom of Jordan

The Aramaic original New Testament theory is the belief that the Christian New Testament was originally written in Aramaic.

There are several versions of the New Testament in Aramaic languages:

1. the Vetus Syra (Old Syriac), a translation from Greek into early Classical Syriac, containing most—but not all—of the text of the 4 Gospels, and represented in the Curetonian Gospels and the Sinaitic Palimpsest
2. the Christian Palestinian Aramaic Lectionary fragments represented in such manuscripts as Codex Climaci Rescriptus, Codex Sinaiticus Rescriptus, and later lectionary codices (Vatican sir. 19 [A]; St Catherine’s Monastery B, C, D)
3. the Classical Syriac Peshitta, a rendering in Aramaic of the Hebrew (and some Aramaic, e.g. in Daniel and Ezra) Old Testament, plus the New Testament purportedly in its original Aramaic, and still the standard in most Syriac churches
4. the Harklean, a strictly literal translation by Thomas of Harqel into Classical Syriac from Greek
5. the Assyrian Modern Version, a new translation into Assyrian Neo-Aramaic from the Greek published in 1997 and mainly in use among Protestants
6. and a number of other scattered versions in various dialects

The traditional New Testament of the Peshitta has 22 books, lacking the Second Epistle of John, the Third Epistle of John, the Second Epistle of Peter, the Epistle of Jude and the Book of Revelation, which are books of the Antilegomena. Closure of the Church of the East's New Testament Canon occurred before the 'Western Five' books could be incorporated. Its Gospels text also lacks the verses known as Jesus and the woman taken in adultery (John 7:53–8:11) and Luke 22:17–18, but does have the 'long ending of Mark.'

The Suez Crisis or the Second Arab–Israeli War, also referred to as the Tripartite Aggression in the Arab world and as the Sinai War in Israel, was a British–French–Israeli invasion of Egypt in 1956. Israel invaded on 29 October, having done so with the primary objective of re-opening the Straits of Tiran and the Gulf of Aqaba as the recent tightening of the eight-year-long Egyptian blockade further prevented Israeli passage. After issuing a joint ultimatum for a ceasefire, the United Kingdom and France joined the Israelis on 5 November, seeking to depose Egyptian president Gamal Abdel Nasser and regain control of the Suez Canal, which Nasser had earlier nationalised by transferring administrative control from the foreign-owned Suez Canal Company to Egypt's new government-owned Suez Canal Authority. Shortly after the invasion began, the three countries came under heavy political pressure from both the United States and the Soviet Union, as well as from the United Nations, eventually prompting their withdrawal from Egypt. Israel's four-month-long occupation of the Egyptian-occupied Gaza Strip and Egypt's Sinai Peninsula enabled it to attain freedom of navigation through the Straits of Tiran, but the Suez Canal itself was closed from October 1956 to March 1957. The Suez Crisis led to international humiliation for the British and the French in the wake of the Cold War, which established the Americans and the Soviets as the world's superpowers. It also strengthened Nasser's standing.

Before they were defeated, Egyptian troops had blocked all ship traffic by sinking 40 ships in the Suez Canal. It later became clear that Israel, the United Kingdom, and France had conspired to invade Egypt. Though the three allies had attained a number of their military objectives, the Suez Canal itself was useless. American president Dwight D. Eisenhower had issued a strong warning to the British if they were to invade Egypt; he threatened serious damage to the British financial system by selling the American government's bonds of pound sterling. Historians have concluded that the Suez Crisis "signified the end of Great Britain's role as one of the world's major powers" vis-à-vis the United States and the Soviet Union.

As a result of the conflict, the United Nations established the United Nations Emergency Force to police and patrol the Egypt–Israel border, while British prime minister Anthony Eden resigned from his position. For his diplomatic efforts in resolving the conflict through United Nations initiatives, Canadian external affairs minister Lester B. Pearson received a Nobel Peace Prize. Analysts have argued that the Suez Crisis may have emboldened the Soviet Union, prompting the Soviet invasion of Hungary.

The Jewish exodus from Arab and Muslim countries, or Jewish exodus from Arab countries, was the departure, flight, expulsion, evacuation and migration of 850,000 Jews, primarily of Sephardi and Mizrahi background, from Arab countries and the Muslim world, mainly from 1948 to the early 1970s. The last major migration wave took place from Iran in 1979–80, as a consequence of the Iranian Revolution.

A number of small-scale Jewish exoduses began in many Middle Eastern countries early in the 20th century with the only substantial aliyah (immigration to the area today known as Israel) coming from Yemen and Syria. Very few Jews from Muslim countries immigrated during the period of Mandatory Palestine. Prior to the creation of Israel in 1948, approximately 800,000 Jews were living in lands that now make up the Arab world. Of these, just under two-thirds lived in the French and Italian-controlled North Africa, 15–20% in the Kingdom of Iraq, approximately 10% in the Kingdom of Egypt and approximately 7% in the Kingdom of Yemen. A further 200,000 lived in Pahlavi Iran and the Republic of Turkey.

The first large-scale exoduses took place in the late 1940s and early 1950s, primarily from Iraq, Yemen and Libya. In these cases over 90% of the Jewish population left, despite the necessity of leaving their property behind. Two hundred and sixty thousand Jews from Arab countries immigrated to Israel between 1948 and 1951, accounting for 56% of the total immigration to the newly founded state; this was the product of a policy change in favour of mass immigration focused on Jews from Arab and Muslim countries. The Israeli government's policy to accommodate 600,000 immigrants over four years, doubling the existing Jewish population, encountered mixed reactions in the Knesset; there were those within the Jewish Agency and government who opposed promoting a large-scale emigration movement among Jews whose lives were not in danger.

Later waves peaked at different times in different regions over the subsequent decades. The peak of the exodus from Egypt occurred in 1956 following the Suez Crisis. The exodus from the other North African Arab countries peaked in the 1960s. Lebanon was the only Arab country to see a temporary increase in its Jewish population during this period, due to an influx of Jews from other Arab countries, although by the mid-1970s the Jewish community of Lebanon had also dwindled. Six hundred thousand Jews from Arab and Muslim countries had reached Israel by 1972. In total, of the 900,000 Jews who left Arab and other Muslim countries, 600,000 settled in the new state of Israel, and 300,000 migrated to France and the United States. The descendants of the Jewish immigrants from the region, known as Mizrahi Jews ("Eastern Jews") and Sephardic Jews ("Spanish Jews"), currently constitute more than half of the total population of Israel, partially as a result of their higher fertility rate. In 2009, only 26,000 Jews remained in Arab countries and Iran. and 26,000 in Turkey.

The reasons for the exoduses are manifold, including push factors, such as persecution, antisemitism, political instability, poverty and expulsion, together with pull factors, such as the desire to fulfill Zionist yearnings or find a better economic status and a secure home in Europe or the Americas. The history of the exodus has been politicized, given its proposed relevance to the historical narrative of the Arab–Israeli conflict. When presenting the history, those who view the Jewish exodus as analogous to the 1948 Palestinian exodus generally emphasize the push factors and consider those who left as refugees, while those who do not, emphasize the pull factors and consider them willing immigrants.

The Highway of Death (Arabic: طريق الموت ṭarīq al-mawt) is a six-lane highway between Kuwait and Iraq, officially known as Highway 80. It runs from Kuwait City to the border town of Safwan in Iraq and then on to the Iraqi city of Basra. The road was used by Iraqi armored divisions for the 1990 invasion of Kuwait. It was repaired after the Gulf War and used by U.S. and British forces in the initial stages of the 2003 invasion of Iraq.

During the American-led coalition offensive in the Persian Gulf War, American, Canadian, British and French aircraft and ground forces attacked retreating Iraqi military personnel attempting to leave Kuwait on the night of February 26–27, 1991, resulting in the destruction of hundreds of vehicles and the deaths of many of their occupants. Between 1,400 and 2,000 vehicles were hit or abandoned on the main Highway 80 north of Al Jahra.

The scenes of devastation on the road are some of the most recognizable images of the war, and it has been suggested that they were a factor in President George H. W. Bush's decision to declare a cessation of hostilities the next day. Many Iraqi forces successfully escaped across the Euphrates river, and the U.S. Defense Intelligence Agency estimated that upwards of 70,000 to 80,000 troops from defeated divisions in Kuwait might have fled into Basra, evading capture.