2
Esau şi-a luat neveste dintre fetele Canaanului pe: Ada, fata Hetitului Elon, pe Oholibama, fata Anei, fata Hevitului Ţibeon,
3
şi pe Basmat, fata lui Ismael, sora lui Nebaiot. -
4
Ada a născut lui Esau pe Elifaz; Basmat a născut pe Reuel;
5
şi Oholibama a născut pe Ieuş, Iaelam şi Core. Aceştia sânt fiii lui Esau, cari i s-au născut în ţara Canaan. -
6
Esau şi-a luat nevestele, fiii şi fiicele, toată lumea din casă, turmele, toate vitele, şi toată averea pe care şi-o agonisise în ţara Canaan, şi s-a dus într-o altă ţară, departe de fratele său Iacov.
7
Căci bogăţiile lor erau prea mari ca să poată locui împreună, şi ţinutul în care locuiau ca străini nu le mai putea ajunge din pricina turmelor lor.
8
Esau s-a aşezat în muntele Seir. Esau înseamnă Edom.
9
Iată spiţa neamului lui Esau, tatăl Edomiţilor, în muntele Seir.
10
Iată numele fiilor lui Esau: Elifaz, fiul Adei, nevasta lui Esau; Reuel, fiul Basmatei, nevasta lui Esau. -
11
Fiii lui Elifaz au fost: Teman, Omar, Ţefo, Gaetam şi Chenaz.
12
Şi Timna era ţiitoarea lui Elifaz, fiul lui Esau; ea a născut lui Elifaz pe Amalec. Aceştia sânt fiii Adei, nevasta lui Esau.
13
Iată fiii lui Reuel: Nahat, Zerah, Şama şi Miza. Aceştia sânt fiii Basmatei, nevasta lui Esau. -
14
Iată fiii Oholibamei, fata Anei, fata lui Ţibeon, nevasta lui Esau: Ea a născut lui Esau pe Ieuş, Iaelam şi Core.
15
Iată căpeteniile seminţiilor ieşite din fiii lui Esau. -Iată fiii lui Elifaz, întâiul născut al lui Esau: căpetenia Teman, căpetenia Omar, căpetenia Ţefo, căpetenia Chenaz,
30
căpetenia Dişon, căpetenia Eţer, căpetenia Dişan. Aceştia sânt căpeteniile Horiţilor, căpeteniile pe cari le-au avut în ţara lui Seir.
31
Iată împăraţii cari au împărăţit în ţara Edom, înainte de a împărăţi un împărat peste copiii lui Israel. -
32
Bela, fiul lui Beor, a împărăţit peste Edom; şi numele cetăţii lui era Dinhaba. -
33
Bela a murit; şi în locul lui a împărăţit Iobab, fiul lui Zerah din Boţra. -
34
Iobab a murit; şi în locul lui, a împărăţit Huşam, din ţara Temaniţilor. -
35
Huşam a murit; şi, în locul lui, a împărăţit Hadad, fiul lui Bedad. El a bătut pe Madian în câmpia Moabului. Numele cetăţii lui era Avit.
36
Hadad a murit; şi, în locul lui, a împărăţit Samla, din Masreca.
37
Samla a murit; şi, în locul lui, a împărăţit Saul, din Rehobot pe Râul.
38
Saul a murit; şi, în locul lui a împărăţit Baal-Hanan, fiul lui Acbor.
39
Baal-Hanan, fiul lui Acbor, a murit; şi, în locul lui a împărăţit Hadar. Numele cetăţii lui era Pau; şi numele nevestei lui era Mehetabeel, fata lui Matred, fata lui Mezahab.
40
Iată numele căpeteniilor ieşite din Esau, după seminţiile lor, după ţinuturile lor, şi după numele lor: căpetenia Timna, căpetenia Alva, căpetenia Ietet,
43
căpetenia Magdiel, căpetenia Iram. Aceştia sânt căpeteniile lui Edom, după locuinţele lor, în ţara, pe care o aveau. Acesta este Esau, tatăl Edomiţilor.
{"verseMap":{"1":[{"id":40694,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esau","title_en":"Esau","content_ro":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","content_en":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). 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His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68320,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esau","title_en":"Esau","content_ro":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","content_en":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","summary_ro":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","summary_en":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95946,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esau","title_en":"Esau","content_ro":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","content_en":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","summary_ro":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","summary_en":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123572,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Esau","title_en":"Esau","content_ro":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","content_en":"<h3>Esau<\/h3>\n<p>Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25).<\/p>\n<p>Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to surrender his birthright in exchange for food (25:29-34). Esau had little regard for his birthright and was controlled by his carnal desires (see Heb 12:16). He also married two local women who were not Abraham’s descendants (Gen 26:34-35), which may have fed into Rebekah’s favoritism toward Jacob and her idea about stealing the blessing of Isaac that was intended for Esau (27:1-40). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran. The brothers were reunited twenty years later when Esau demonstrated gracious forgiveness (33:1-16).<\/p>\n<p>Esau was born with Jacob grasping his heel; this omen was interpreted to mean that Esau’s descendants would be subject to Jacob’s offspring. The subservient relationship between the Edomites and the Israelites began in David’s time (2 Sam 8:11-15; 1 Chr 18:11-13) and continued until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 <span>BC<\/span>, the Edomites briefly gained their independence but were conquered again by Amaziah (796–767 <span>BC<\/span>). They regained their freedom in 735 <span>BC<\/span> and then remained independent of Judah.<\/p>\n<p>In the New Testament, Esau represents the line of Abraham’s descendants who lacked the gift of faith and were rejected by God as recipients of his promised blessings (see Rom 9:6-24). Herod the Great was an Edomite.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 25:21-34; 26:34-35; 27:1-42; 28:6-9; 32:3-20; 33:1-16; 35:28-29; 36:1-43; Deut 2:1-8, 12, 22, 29; Josh 24:4; Mal 1:2-5; Rom 9:6-13; Heb 11:20; 12:16-17<\/p>","summary_ro":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","summary_en":"Esau Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (Gen 25:24-26), so named because his body was hairy at birth. His descendants were called Edomites (“Edom” meaning “red”) on account of his reddish color at birth (25:25), the red lentil stew he received from Jacob (25:30), and the reddish color of the land in which he settled (see study note on Gen 25:25). Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its strong flavor more than th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10085,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Edomites Edom","title_en":"Edomites Edom","content_ro":"<h3>EDOM, EDOMITES<\/h3>\n<p>Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\n<p>The land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Biblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\n<p>The earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century <span>BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 <span>BC<\/span>) and Ramses III (1198–1166 <span>BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 <span>BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century <span>BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\n<p>At the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century <span>BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\n<p>The biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 <span>BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 <span>BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 <span>BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 <span>BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century <span>BC<\/span>, in the days of Ahaz (735–715 <span>BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\n<p>During the eighth century <span>BC<\/span>, the Assyrians began to move into Transjordan. About 800 <span>BC<\/span> Adad-nirari III (810–782 <span>BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 <span>BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 <span>BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 <span>BC<\/span>. Sennacherib (705–681 <span>BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 <span>BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 <span>BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\n<p>A long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century <span>BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","content_en":"<h3>EDOM, EDOMITES<\/h3>\n<p>Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\n<p>The land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Biblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\n<p>The earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century <span>BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 <span>BC<\/span>) and Ramses III (1198–1166 <span>BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 <span>BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century <span>BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\n<p>At the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century <span>BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\n<p>The biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 <span>BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 <span>BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 <span>BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 <span>BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century <span>BC<\/span>, in the days of Ahaz (735–715 <span>BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\n<p>During the eighth century <span>BC<\/span>, the Assyrians began to move into Transjordan. About 800 <span>BC<\/span> Adad-nirari III (810–782 <span>BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 <span>BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 <span>BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 <span>BC<\/span>. Sennacherib (705–681 <span>BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 <span>BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 <span>BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\n<p>A long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century <span>BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","summary_ro":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","summary_en":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13423,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Genealogy","title_en":"Genealogy","content_ro":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>GENEALOGY<\/h3>\n<p>Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium <span>BC<\/span> contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 <span>BC<\/span>) referred to his “father,” Sesostris III, who lived some 1,200 years before him. Greeks and Romans also kept genealogical records. However, the biblical genealogies, especially those in Genesis and 1 Chronicles 1–9, are unique in the literature of the ancient Near East. Only at the beginning of the Islamic age are such broad genealogical records found. Even today among tribal Semites, such as Arab nomads, there is an intense interest in genealogy, and it is not unusual for an Arab to be able to recite accurately the names of his ancestors for 10 or 15 generations back, covering a period of several hundred years.<\/p>\n<p class=\"h2\" id=\"TermsUsed\">Terms Used<\/p>\n<p>The word “genealogy” occurs only once as a noun in the Hebrew OT (Neh 7:5), where it refers to a register of those who returned to Jerusalem with Zerubbabel at the end of the exile. The verbal form of the same word is found a total of 20 times in 1—2 Chronicles, Ezra, and Nehemiah. The terms “generations” and “book of the generations,” used in Genesis and elsewhere in the OT, convey the same idea. The equivalent NT terms are found in 1 Timothy 1:4 and Titus 3:9 (“genealogies”) and Matthew 1:1, which refers to the “book of the genealogy” of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PurposeofGenealogicalRecords\">Purpose of Genealogical Records<\/p>\n<p>The keeping of genealogical records in ancient Israel was an important activity and served a number of useful purposes. God’s promise of a land to Abraham and his descendants made such records necessary to establish and preserve the allotment of the land; a genealogical record served as evidence of a legitimate title to the ancestral property. Genealogies were essential for the preservation of the exclusive priesthood that had been established by the Mosaic law. In the time of Josephus every priest was supposed to be able to prove his descent.<\/p>\n<p>One of the most important reasons for keeping genealogical records was to establish and maintain the right of royal succession in Judah through the family of David. The belief that the Messiah would come from the Davidic house made such records even more important.<\/p>\n<p>Other purposes served by these family records included the imposition of military duty according to families (Nm 1:2-3). Position in camp and on the march from Egypt was determined by tribes and families (2:2, 17; 10:11-28). Also, God’s blessings were passed from one member of the family to his descendants (Gn 27). The stress placed on the purity of the congregation (Dt 7:1-4; 23:1-8) required complete family records, particularly in the postexilic period. With the insistence of Ezra and Nehemiah upon racial purity, and with the purging of foreign elements from among the people (Ezr 2:59-63; 10:9-44; Neh 13:23-28), written evidence of purity of descent became essential; interest in the compilation of genealogies became intense after the exile.<\/p>\n<p>Lineage was ordinarily traced through the male members of the family, with females being mentioned only rarely (e.g., Gn 11:29, Sarah and Milcah; 22:23, Rebekah; and Nm 26:33–27:11, where the property inheritance of the daughters of Zelophehad was involved). Matthew mentions three women: Tamar, Rahab, and Ruth; and in the second group alludes to Bathsheba (see discussion below).<\/p>\n<p class=\"h2\" id=\"PrincipalGenealogicalListsintheBible\">Principal Genealogical Lists in the Bible<\/p>\n<p>The principal sources of genealogical material in the OT are found in Genesis, Numbers, 2 Samuel, 1 Kings, 1—2 Chronicles (which contain the greatest amount of genealogical material in the Bible), Ezra, and Nehemiah. The genealogies of Jesus Christ in Matthew 1 and Luke 3 are the only NT records. Together they contain a genealogical record from Adam to Christ.<\/p>\n<p>Grouped together by historical periods, the following are the principal genealogical lists found in the Bible:<\/p>\n<h5>Before the Flood<\/h5>\n<p>Three lists are from this period. The first, found in Genesis 4:17-22, traces the descendants of Cain through seven generations and explains the hereditary origin of certain occupations and crafts. The second, Genesis 4:25-26, begins the account of the descendants of Seth, the posterity of Adam whose faithfulness to God is contrasted with the ungodly posterity of Cain. The third list, Genesis 5:1-32 (cf. 1 Chr 1:1-4), traces the descendants of Adam through Seth down to Noah and his sons at the time of the Flood.<\/p>\n<h5>From Noah to Abraham<\/h5>\n<p>Genesis 10:1-32 (cf. 1 Chr 1:4-23), frequently called the “table of nations,” contains a list of the nations descended from the sons of Noah (Shem, Ham, and Japheth). Genesis 11:10-26 (cf. 1 Chr 1:24-27) traces the descendants of Shem to the time of Abraham, and Genesis 11:27-30 (see also Gn 22:20-24) lists the descendants of Nahor, Abraham’s brother.<\/p>\n<h5>From Abraham to the Descent into Egypt<\/h5>\n<p>The descendants of Abraham by Hagar, Sarah, and Keturah are found in Genesis 16:15, 21:1-3, and 25:1-4 (introducing the Arabs as descendants of Abraham; cf. 1 Chr 1:28-34). Genesis 19:37-38 links the Moabites and Ammonites to Abraham through his nephew Lot. A very important genealogical list during this period is that of the descendants of Jacob, giving the account of the parentage, birth, and naming of the founders of the 12 tribes of Israel (Gn 29:31–30:24; 35:16-26). Esau is acknowledged as the ancestor of the Edomites; his Edomite descendants are traced through his three wives (Gn 26:34; 36:1-43; 1 Chr 1:35-54). The list of Jacob’s family at the time he entered Egypt, numbering 70, is found in Genesis 46:1-27 (cf. Ex 6:14-16; Nm 26:1-51; 1 Chr 2–8). A partial list of the heads of the fathers’ houses of Reuben, Simeon, and Levi is found in Exodus 6:14-25; the chief purpose of this genealogy is to establish Aaron and Moses as members of Levi’s tribe.<\/p>\n<h5>From the Exodus to the Conquest of Canaan<\/h5>\n<p>While the tribes were still in the desert after leaving Egypt, a census was taken to determine the total number of Israelites (Nm 1:4-54; 2:2-33). During this same period, a genealogy of the family of Aaron was compiled, and a separate census was taken of the Levites (3:1-39). A list of the 12 spies who searched out the land and the tribes they represented is given in Numbers 13:4-16; the most important names on this list are Caleb and Joshua. Near the end of the wilderness wanderings, another census of the people was ordered; the total number was approximately the same as that of the first census almost 40 years earlier (26:4-51, 57-62). As the tribes neared the Promised Land, a list was prepared of the tribal representatives who would take part in the division of the land (34:16-29).<\/p>\n<h5>Period of the Kings<\/h5>\n<p>During the entire period of the monarchy, over 400 years, the only genealogical records of any consequence are those that pertain to David. His descendants are traced through 20 rulers who sat upon the throne of Judah until the nation fell to the Babylonians in 586 <span>BC<\/span> (1—2 Kgs; cf. 1 Chr 11:1—2 Chr 36:21). A list of David’s children is found in 2 Samuel 3:2-5 and 5:14-16 (cf. 1 Chr 3:1-9; 14:4-7). His mighty men, an elite group of soldiers, are named in 2 Samuel 23:8-39 (cf. 1 Chr 11:10-47). His recruits at Ziklag are recorded in 1 Chronicles 12:1-22. Those who were his musicians and doorkeepers when the ark was brought to Jerusalem are named in 1 Chronicles 15:1-24 (cf. 1 Chr 16:5-6, 37-43). David’s political and religious organization of the kingdom—including the Levites, priests, singers, porters and other administrative officials, and military officers—is found in 1 Chronicles 23–27. In spite of the literary activity associated with the reign of Solomon, the only genealogical record preserved from this period is that of Solomon’s princes and 12 officers (1 Kgs 4:1-19). The genealogy of one prophet is traced back four generations (Zep 1:1).<\/p>\n<h5>The Postexilic Period<\/h5>\n<p>During the postexilic period, the keeping of genealogical records probably received its greatest impetus through the activity of Ezra and Nehemiah, primarily because of their insistence upon racial purity and the purging of foreign elements from the community. A list of the exiles who returned with Zerubbabel is found in Ezra 2:1-70 (cf. Neh 7:6-73, where the same list is found). A list of those who returned with Ezra is included in 8:1-20. Ezra’s own genealogy is also recorded (Ezr 7:5). There is a list of the Jews who married foreign women that included priests, Levites, singers, porters, and other Israelites (Ezr 10:18-44). Nehemiah 8:4-7 names the Levites and others who assisted Ezra when he read the law publicly. Nehemiah also contains a list of those who participated in the ceremony of sealing the covenant (Neh 10:1-27) and a list of those who lived in Jerusalem and other cities (11:3-36). His interest in the priesthood is reflected in the list of priests and Levites who returned with Zerubbabel (12:1-9), of the high priests from Jeshua to Jaddua (vv 10-11), of the heads of the priestly families (vv 12-21), of the Levites and porters who served under the high priest (vv 22-26), and of the princes and priests who were present at the dedication of the rebuilt wall of Jerusalem (vv 31-42).<\/p>\n<p>The final genealogical record that must be mentioned is the genealogy from Adam to Saul (1 Chr 1–8), the longest section of genealogical material in the Bible. It is properly included with the genealogies compiled during the postexilic period, as the unknown chronicler (some think he was Ezra) prepared this list around 400 <span>BC<\/span> from extant records and documents available to him. His purpose seems to have been to conserve the purity of blood in the restored nation and to insist that the nation’s well-being depended on its faithfulness to God’s law.<\/p>\n<h5>The New Testament Period<\/h5>\n<p>The only genealogies of consequence in the NT are those concerning Jesus Christ in Matthew 1:1-17 and Luke 3:23-38. <em>See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","summary_en":"GENEALOGY Record or study of descent involving a tracing backward or forward of the ancestry of a nation, tribe, family, or individual. The Hebrews were not the only people in the ancient world to take an interest in maintaining genealogical records. The Sumerian king list of the third millennium BC contains records of the early rulers of Mesopotamia. In Babylonian records the word “son” was frequently used in the sense of “descendant of.” King Tirhakah of Egypt (c. 685 BC) referred to his “f...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13513,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\n<p>First book of the Bible.<\/p>\n<p>Preview<\/p>\n<p>• Name<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Purpose<\/p>\n<p>• Structure<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Name\">Name<\/p>\n<p>The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, <span class=\"hebrew\" lang=\"he\">bere’shith<\/span><em>,<\/em> “in the beginning.”<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the <span>Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\n<p>The rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the <span>Lord<\/span> . . . given through Moses” (2 Chr 34:14, <span>nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, <span>nlt<\/span>).<\/p>\n<p>In the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\n<p>Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\n<p>The liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century <span>BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 <span>BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century <span>BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\n<p>The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century <span>BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries <span>BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\n<p>These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\n<p>The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this <em>ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\n<p>The date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\n<p>To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\n<p>As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\n<p>Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\n<p>Chapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\n<p>The location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\n<p>The loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\n<p>With sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\n<p>The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\n<p>This genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, <span>nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\n<p>With increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the <span>Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\n<p>The Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, <span>nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\n<p>The Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\n<p>Both the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\n<p>Noah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n<p>“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, <span>nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\n<p>The building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\n<p>Abram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\n<p>The call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\n<p>Famine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\n<p>Abram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\n<p>The four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\n<p>The Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\n<p>God repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\n<p>The Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\n<p>In Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\n<p>When Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\n<p>A disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\n<p>God tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\n<p>Sarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\n<p>Chapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\n<p>Rebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\n<p>When famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\n<p>In Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\n<p>Jacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\n<p>Fearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\n<p>The meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\n<p>Genesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\n<p>Joseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\n<p>Chapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\n<p>The Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\n<p>When the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\n<p>At this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\n<p>In Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, <span>nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\n<p><em>See also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16479,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hivites","title_en":"Hivites","content_ro":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","content_en":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","summary_ro":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","summary_en":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18223,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jacob","title_en":"Jacob","content_ro":"<h3>JACOB<\/h3>\n<li>1. Younger of twin sons born to Isaac and Rebekah (Gn 25:24-26). Isaac had prayed for his barren wife, Rebekah, and she conceived the twins, who jostled each other in the womb. When she asked the Lord about this, he told her that she was carrying two nations and that the older son would serve the younger (v 23). Esau was hairy and red (later he was called Edom, “red,” 25:30; 36:1), but Jacob was born holding the heel of his brother, so that he was named Jacob, “he takes by the heel” (cf. Hos 12:3), with the derived meaning “to supplant, deceive, attack from the rear.”<\/li>\n<p>Personal History<\/p>\n<p>Esau and Jacob were very different from each other. Esau was an outdoorsman, the favorite of his father, while Jacob stayed around the tents and was loved by his mother.<\/p>\n<p>One day when Jacob was preparing red pottage, Esau came in famished and asked Jacob for some food. Jacob offered to sell Esau some stew in exchange for his birthright as firstborn, and Esau agreed, thus repudiating his birthright (cf. Heb 12:16). The significance of this episode of the red pottage is demonstrated by its association with Esau’s second name, Edom (“red”) (Gn 25:30).<\/p>\n<p>Isaac became old and blind. One day he asked Esau to take his weapons and get some wild game, of which Isaac was very fond (Gn 27:6-7; cf 25:28), so that he could eat and then confer his blessing upon Esau. Rebekah overheard this, so she called Jacob and told him to go to the flock and select two good kids. She would prepare a dish that would pass for the game while Esau was out hunting. Jacob feared that Isaac would detect the deception, for Esau was very hairy, but Rebekah had everything planned. She placed the skins of the kids on Jacob’s hands and neck to give the impression of hairiness (27:16) and clothed him in Esau’s best garments, which had the smell of the outdoors on them. Although Isaac recognized the voice of Jacob, his other senses failed him, and he was deceived by the feel of the skins and the smell of the garments. He proceeded to give the blessing to Jacob (vv 27-29).<\/p>\n<p>No sooner had Jacob left than Esau arrived with the game he had cooked. Jacob’s ruse was discovered, but the deed could not be undone (Gn 27:33), for, as the Nuzi tablets show, an oral blessing had legal validity and could not be revoked. Esau was heartbroken (cf. Heb 12:17). Isaac gave him a blessing inferior to the one given to Jacob (Gn 27:39-40).<\/p>\n<p>The animosity between the brothers deepened, and Esau plotted to kill Jacob after the death of their father. Rebekah learned of this, so she instructed Jacob to flee to her brother Laban in Haran (Gn 27:42-45). Esau’s Hittite wives, meanwhile, had been making life miserable for Rebekah; she complained to Isaac, who called Jacob and sent him to Laban to marry one of his uncle’s daughters (27:46–28:4).<\/p>\n<p>Jacob set out for Haran. Using a stone for a pillow, he dreamed one night of a ladder reaching up to heaven, with the angels of God ascending and descending on it. God spoke to Jacob and gave to him the promise he had given to Abraham and Isaac concerning the land and descendants. The next morning Jacob took his stone pillow and set it up as a pillar, anointing it with oil. He named the place Bethel (“house of God”) and made a vow that if the Lord would be with him and provide for him, he would give a tithe to the Lord (Gn 28:10-22).<\/p>\n<p>When Jacob reached the area of Haran, he met shepherds who knew Laban. Rachel, Laban’s younger daughter, arrived with her father’s flock, and Jacob rolled the large stone from the mouth of the well and watered the sheep for her (Gn 29:1-10). When Rachel learned that Jacob was from their own family, she ran to tell her father, who greeted Jacob warmly. After staying with them for a month, Jacob was hired to tend Laban’s flocks. When wages were discussed, Jacob proposed to work seven years to earn Rachel as his wife (vv 15-20).<\/p>\n<p>At the end of seven years Jacob was set to claim his wages, but on the night of the wedding feast, Laban gave his older daughter, Leah, to Jacob; Jacob did not discover the substitution until morning. He felt cheated and protested to Laban, but Laban insisted that according to custom the older daughter must marry first and proposed that Jacob work another seven years for Rachel. Jacob agreed to this and put in his time (Gn 29:21-30).<\/p>\n<p>Genesis 29 and 30 relate the births of most of Jacob’s children. Leah bore Jacob four sons: Reuben, Simeon, Levi, and Judah (Gn 29:31-35). She named her first son Reuben (“see, a son”) since she felt that her husband would love her because she bore a son. Simeon is derived from the root “hear,” since Leah thought that God had given her this son because he had heard that she was hated. Levi is related to the verb “join,” for Leah thought that her husband would be joined to her because of this third son. Judah means “praise,” for she praised the Lord at the birth of her fourth son.<\/p>\n<p>Rachel had not conceived any children, so she gave her maid Bilhah to Jacob. She bore him Dan and Naphtali (Gn 30:1-8). Rachel named the first son Dan (“he judged”) because God had judged, that is, vindicated her. Naphtali means “my struggle, my wrestling,” for Rachel said she had wrestled with and overcome her sister.<\/p>\n<p>Thereupon Leah gave her maid Zilpah to Jacob as a wife; she brought forth Gad and Asher (Gn 30:11). Gad means “fortune”; Leah said, “Good fortune,” when he was born. Asher (“happy”) was so named because Leah said, “Now the women will call me happy.”<\/p>\n<p>Reuben found some mandrakes in the field, and Leah traded them to Rachel for Jacob’s services. Leah then bore sons five and six, Issachar and Zebulun, followed by a daughter, whom she named Dinah (Gn 30:14-21). Issachar perhaps means “reward,” for Leah said that God had rewarded her for giving her maidservant to her husband. Zebulun probably means “honor”; Leah thought that now her husband would honor her.<\/p>\n<p>At last Rachel herself conceived and bore her first child, a son whom she named Joseph. “Joseph” means “he will add” or “may he add,” for Rachel wanted God to add another son to her.<\/p>\n<p>Jacob wanted to leave and go back to Canaan, but Laban wanted him to stay, for through divination he had learned that the Lord had blessed him because of Jacob (Gn 30:27). They discussed the matter of wages, and Jacob proposed that every speckled and spotted sheep and goat and every black lamb become his (vv 32-33). Laban agreed to this, but he quickly removed all the animals marked in that fashion and put them under the care of his sons, some three days’ distance from the rest of the flocks (vv 35-36).<\/p>\n<p>Jacob also contrived to gain an advantage; he tried to influence the genetics of the animals by putting speckled and streaked wooden rods by the water troughs when the best animals were breeding. The Lord blessed Jacob and he became rich in flocks and herds (Gn 30:37-43).<\/p>\n<p>The sons of Laban became very bitter toward Jacob, and Laban’s attitude toward him changed also. Jacob noticed this, and now the Lord spoke to Jacob and told him to return to Canaan (Gn 31:3-16). Jacob held a family council with his two wives and told them how God had blessed him, even though their father had cheated him and had changed his wages ten times. Jacob organized his caravan while Laban was away shearing sheep. Rachel stole her father’s household gods, for their possession would make the holder heir to Laban’s estate (see Nuzi Tablets). The party took off, crossed the Euphrates, and headed for Gilead. Laban and his relatives pursued them, but God spoke to Laban in a dream, warning him not to say anything to Jacob.<\/p>\n<p>When Laban caught up with Jacob, he upbraided him for sneaking away and inquired about his household gods. Jacob did not know what Rachel had done, so he said that the one found with the gods should be put to death (Gn 31:32). Rachel had hidden them in a camel saddle and was sitting on the saddle when her father searched the tent. Laban did not find the idols. After this, Jacob became angry and complained that he had served Laban for 20 years and that Laban had reduced his wages ten times.<\/p>\n<p>Laban suggested a covenant of peace, so the two men gathered stones to make a monument and called it “heap of witness.” Early the next morning Laban said his farewells and returned home.<\/p>\n<p>As Jacob and his household journeyed on, he was met by the angels of God (“God’s camp,” Gn 32:2), so he named that place Mahanaim, “the two camps.” Jacob sent messengers ahead to inform Esau of his return. They came back with the news that Esau was approaching with 400 men. Jacob was afraid and sought the Lord’s protection. To win Esau’s favor, Jacob sent ahead gifts of animals, and that night he sent his family and possessions across the ford of the Jabbok River. Jacob was left alone, and “a man” wrestled with him throughout the night. Toward dawn the man touched Jacob’s thigh, and his hip was dislocated, but Jacob would not give up until the “man” blessed him. Here the Lord changed Jacob’s name to Israel (“he strives with God”), and Jacob named the place Peniel (“face of God”) because he had seen God face to face and lived (Gn 32:30).<\/p>\n<p>Esau was getting near, so Jacob arranged his family and went forward, bowing low before his brother. But Esau was gracious and forgiving and the meeting was a happy one (Gn 33:4). Esau was surprised at Jacob’s large family and property and made every gesture of friendship. Esau returned to Seir, and Jacob moved on to Shechem, where he bought a piece of land from Hamor, the father of Shechem. Jacob built an altar there and named it El-Elohe-Israel, “God, the God of Israel” (v 20).<\/p>\n<p>Acting on the Lord’s instructions, Jacob moved to Bethel and expelled the foreign gods from his household. At Luz (Bethel) the Lord again met him and reaffirmed his new name, renewing his promise of land and descendants (Gn 35:9-15). As they journeyed south, Rachel died while giving birth to her second son (vv 16-20). She named him Ben-oni (“son of my sorrow”), but Jacob changed his name to Benjamin (“son of the right hand”). Jacob went on to Hebron and found that Isaac was still living. Isaac died at age 180 and was buried by Esau and Jacob.<\/p>\n<p>Although the story of Jacob continues in the book of Genesis, the central figure of chapters 37–50 is Joseph, Jacob’s favorite son, the firstborn of Rachel. Jacob showed this favoritism so openly that the other sons became jealous of Joseph. They plotted to kill Joseph but instead sold him to a caravan of traders on their way to Egypt (Gn 37:9-28). They took Joseph’s coat, dipped it into the blood of a goat, and took it to their father, telling him that they had found the robe. Jacob recognized the coat he had given his son and concluded that he was dead. Jacob was heartbroken and would not be comforted.<\/p>\n<p>When a famine hit Canaan, Jacob sent his sons to Egypt to buy grain (Gn 42:1-5), keeping Benjamin at home. When the brothers returned to Canaan, they reported to Jacob that the governor (who was really Joseph) had kept Simeon as a hostage and demanded that they bring Benjamin with them when they came again for grain. The famine continued, and Jacob again sent his sons to Egypt for grain. Very reluctantly, he permitted Benjamin to go with them, also sending a gift for the Egyptian governor (43:11-14).<\/p>\n<p>The next news Jacob received was that Joseph was alive in Egypt and wanted his father and all his family to join him (Gn 45:21-28). Jacob went first to Beersheba and made offerings to the Lord. The Lord spoke to Jacob, telling him to go down to Egypt and confirming once more the promises he had previously made. Jacob and his descendants who were in Egypt numbered 70, including the two sons of Joseph.<\/p>\n<p>When Jacob reached Goshen, Joseph came to meet him, and there was a joyous reunion (Gn 46:28-30). Joseph reported the arrival of his father and brothers to the pharaoh (47:1) and took five of the brothers and his father to meet the ruler. Israel settled in the area of Goshen and prospered there. Jacob spent 17 years in Egypt and reached the age of 147.<\/p>\n<p>When Jacob sensed his death was near, he called Joseph and made him swear that he would bury him with his forebears in Canaan. Joseph took his two sons, Manasseh and Ephraim, to his father for the patriarchal blessing. He presented the boys so that Manasseh, the firstborn, would be on Jacob’s right and Ephraim on his left. Jacob, however crossed his hands and gave the younger son the greater blessing (48:13-20). Jacob prophesied that his people would return to Canaan, and he gave Joseph a double portion of the land. Then Jacob called for all his sons and gave to each of them a blessing (49:1-28). Judah received the place of preeminence, and it is he who appears in the genealogies of Jesus (vv 8-12). The blessing of Joseph shows the mark of special favor (vv 22-26). Jacob also charged his sons to bury him in the cave of Machpelah near Hebron, then he drew his feet up on the bed and died.<\/p>\n<p>Joseph summoned the physicians to embalm his father according to Egyptian practice; there were 40 days for embalming and 70 days for the period of mourning (Gn 50:1-3). Arrangements were made to go to Canaan to bury Jacob as Joseph had promised, and a large funeral procession, including many Egyptian officials as well as the family of Jacob, went up from Egypt. The company mourned for seven days at the threshing floor of Atad; then the sons of Jacob buried him in the cave of Machpelah as he had requested. The entire group returned to Egypt, and Joseph assured his brothers that he had no intention of avenging the wrong they had done him. God had meant the whole episode for good (vv 15-21).<\/p>\n<p>Jacob as the Nation Israel<\/p>\n<p>God made the same promises concerning the land and the nation to Abraham, Isaac, and Jacob, but it is by Jacob’s God-given name, Israel, that the nation is known.<\/p>\n<p>The name Jacob is used for the nation about 100 times (e.g., Nm 24:5, 19; Dt 32:9; Ps 59:13). It is often found as a parallel to Israel (e.g., Nm 23:7; Dt 33:10; Is 14:1). “Jacob” is also used specifically of the northern kingdom of Israel (Am 7:2, 5). In Isaiah 41:21 “the King of Jacob” refers to God himself.<\/p>\n<p><em>See also<\/em> Genesis, Book of; Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Father of Joseph, the husband of Mary and earthly father of Jesus according to Matthew’s genealogy (Mt 1:16). Luke, however, names Heli as Joseph’s father (Lk 3:24). <em>See<\/em> Genealogy of Jesus Christ (The Relationship between the Two Records).<\/li>","content_en":"<h3>JACOB<\/h3>\n<li>1. Younger of twin sons born to Isaac and Rebekah (Gn 25:24-26). Isaac had prayed for his barren wife, Rebekah, and she conceived the twins, who jostled each other in the womb. When she asked the Lord about this, he told her that she was carrying two nations and that the older son would serve the younger (v 23). Esau was hairy and red (later he was called Edom, “red,” 25:30; 36:1), but Jacob was born holding the heel of his brother, so that he was named Jacob, “he takes by the heel” (cf. Hos 12:3), with the derived meaning “to supplant, deceive, attack from the rear.”<\/li>\n<p>Personal History<\/p>\n<p>Esau and Jacob were very different from each other. Esau was an outdoorsman, the favorite of his father, while Jacob stayed around the tents and was loved by his mother.<\/p>\n<p>One day when Jacob was preparing red pottage, Esau came in famished and asked Jacob for some food. Jacob offered to sell Esau some stew in exchange for his birthright as firstborn, and Esau agreed, thus repudiating his birthright (cf. Heb 12:16). The significance of this episode of the red pottage is demonstrated by its association with Esau’s second name, Edom (“red”) (Gn 25:30).<\/p>\n<p>Isaac became old and blind. One day he asked Esau to take his weapons and get some wild game, of which Isaac was very fond (Gn 27:6-7; cf 25:28), so that he could eat and then confer his blessing upon Esau. Rebekah overheard this, so she called Jacob and told him to go to the flock and select two good kids. She would prepare a dish that would pass for the game while Esau was out hunting. Jacob feared that Isaac would detect the deception, for Esau was very hairy, but Rebekah had everything planned. She placed the skins of the kids on Jacob’s hands and neck to give the impression of hairiness (27:16) and clothed him in Esau’s best garments, which had the smell of the outdoors on them. Although Isaac recognized the voice of Jacob, his other senses failed him, and he was deceived by the feel of the skins and the smell of the garments. He proceeded to give the blessing to Jacob (vv 27-29).<\/p>\n<p>No sooner had Jacob left than Esau arrived with the game he had cooked. Jacob’s ruse was discovered, but the deed could not be undone (Gn 27:33), for, as the Nuzi tablets show, an oral blessing had legal validity and could not be revoked. Esau was heartbroken (cf. Heb 12:17). Isaac gave him a blessing inferior to the one given to Jacob (Gn 27:39-40).<\/p>\n<p>The animosity between the brothers deepened, and Esau plotted to kill Jacob after the death of their father. Rebekah learned of this, so she instructed Jacob to flee to her brother Laban in Haran (Gn 27:42-45). Esau’s Hittite wives, meanwhile, had been making life miserable for Rebekah; she complained to Isaac, who called Jacob and sent him to Laban to marry one of his uncle’s daughters (27:46–28:4).<\/p>\n<p>Jacob set out for Haran. Using a stone for a pillow, he dreamed one night of a ladder reaching up to heaven, with the angels of God ascending and descending on it. God spoke to Jacob and gave to him the promise he had given to Abraham and Isaac concerning the land and descendants. The next morning Jacob took his stone pillow and set it up as a pillar, anointing it with oil. He named the place Bethel (“house of God”) and made a vow that if the Lord would be with him and provide for him, he would give a tithe to the Lord (Gn 28:10-22).<\/p>\n<p>When Jacob reached the area of Haran, he met shepherds who knew Laban. Rachel, Laban’s younger daughter, arrived with her father’s flock, and Jacob rolled the large stone from the mouth of the well and watered the sheep for her (Gn 29:1-10). When Rachel learned that Jacob was from their own family, she ran to tell her father, who greeted Jacob warmly. After staying with them for a month, Jacob was hired to tend Laban’s flocks. When wages were discussed, Jacob proposed to work seven years to earn Rachel as his wife (vv 15-20).<\/p>\n<p>At the end of seven years Jacob was set to claim his wages, but on the night of the wedding feast, Laban gave his older daughter, Leah, to Jacob; Jacob did not discover the substitution until morning. He felt cheated and protested to Laban, but Laban insisted that according to custom the older daughter must marry first and proposed that Jacob work another seven years for Rachel. Jacob agreed to this and put in his time (Gn 29:21-30).<\/p>\n<p>Genesis 29 and 30 relate the births of most of Jacob’s children. Leah bore Jacob four sons: Reuben, Simeon, Levi, and Judah (Gn 29:31-35). She named her first son Reuben (“see, a son”) since she felt that her husband would love her because she bore a son. Simeon is derived from the root “hear,” since Leah thought that God had given her this son because he had heard that she was hated. Levi is related to the verb “join,” for Leah thought that her husband would be joined to her because of this third son. Judah means “praise,” for she praised the Lord at the birth of her fourth son.<\/p>\n<p>Rachel had not conceived any children, so she gave her maid Bilhah to Jacob. She bore him Dan and Naphtali (Gn 30:1-8). Rachel named the first son Dan (“he judged”) because God had judged, that is, vindicated her. Naphtali means “my struggle, my wrestling,” for Rachel said she had wrestled with and overcome her sister.<\/p>\n<p>Thereupon Leah gave her maid Zilpah to Jacob as a wife; she brought forth Gad and Asher (Gn 30:11). Gad means “fortune”; Leah said, “Good fortune,” when he was born. Asher (“happy”) was so named because Leah said, “Now the women will call me happy.”<\/p>\n<p>Reuben found some mandrakes in the field, and Leah traded them to Rachel for Jacob’s services. Leah then bore sons five and six, Issachar and Zebulun, followed by a daughter, whom she named Dinah (Gn 30:14-21). Issachar perhaps means “reward,” for Leah said that God had rewarded her for giving her maidservant to her husband. Zebulun probably means “honor”; Leah thought that now her husband would honor her.<\/p>\n<p>At last Rachel herself conceived and bore her first child, a son whom she named Joseph. “Joseph” means “he will add” or “may he add,” for Rachel wanted God to add another son to her.<\/p>\n<p>Jacob wanted to leave and go back to Canaan, but Laban wanted him to stay, for through divination he had learned that the Lord had blessed him because of Jacob (Gn 30:27). They discussed the matter of wages, and Jacob proposed that every speckled and spotted sheep and goat and every black lamb become his (vv 32-33). Laban agreed to this, but he quickly removed all the animals marked in that fashion and put them under the care of his sons, some three days’ distance from the rest of the flocks (vv 35-36).<\/p>\n<p>Jacob also contrived to gain an advantage; he tried to influence the genetics of the animals by putting speckled and streaked wooden rods by the water troughs when the best animals were breeding. The Lord blessed Jacob and he became rich in flocks and herds (Gn 30:37-43).<\/p>\n<p>The sons of Laban became very bitter toward Jacob, and Laban’s attitude toward him changed also. Jacob noticed this, and now the Lord spoke to Jacob and told him to return to Canaan (Gn 31:3-16). Jacob held a family council with his two wives and told them how God had blessed him, even though their father had cheated him and had changed his wages ten times. Jacob organized his caravan while Laban was away shearing sheep. Rachel stole her father’s household gods, for their possession would make the holder heir to Laban’s estate (see Nuzi Tablets). The party took off, crossed the Euphrates, and headed for Gilead. Laban and his relatives pursued them, but God spoke to Laban in a dream, warning him not to say anything to Jacob.<\/p>\n<p>When Laban caught up with Jacob, he upbraided him for sneaking away and inquired about his household gods. Jacob did not know what Rachel had done, so he said that the one found with the gods should be put to death (Gn 31:32). Rachel had hidden them in a camel saddle and was sitting on the saddle when her father searched the tent. Laban did not find the idols. After this, Jacob became angry and complained that he had served Laban for 20 years and that Laban had reduced his wages ten times.<\/p>\n<p>Laban suggested a covenant of peace, so the two men gathered stones to make a monument and called it “heap of witness.” Early the next morning Laban said his farewells and returned home.<\/p>\n<p>As Jacob and his household journeyed on, he was met by the angels of God (“God’s camp,” Gn 32:2), so he named that place Mahanaim, “the two camps.” Jacob sent messengers ahead to inform Esau of his return. They came back with the news that Esau was approaching with 400 men. Jacob was afraid and sought the Lord’s protection. To win Esau’s favor, Jacob sent ahead gifts of animals, and that night he sent his family and possessions across the ford of the Jabbok River. Jacob was left alone, and “a man” wrestled with him throughout the night. Toward dawn the man touched Jacob’s thigh, and his hip was dislocated, but Jacob would not give up until the “man” blessed him. Here the Lord changed Jacob’s name to Israel (“he strives with God”), and Jacob named the place Peniel (“face of God”) because he had seen God face to face and lived (Gn 32:30).<\/p>\n<p>Esau was getting near, so Jacob arranged his family and went forward, bowing low before his brother. But Esau was gracious and forgiving and the meeting was a happy one (Gn 33:4). Esau was surprised at Jacob’s large family and property and made every gesture of friendship. Esau returned to Seir, and Jacob moved on to Shechem, where he bought a piece of land from Hamor, the father of Shechem. Jacob built an altar there and named it El-Elohe-Israel, “God, the God of Israel” (v 20).<\/p>\n<p>Acting on the Lord’s instructions, Jacob moved to Bethel and expelled the foreign gods from his household. At Luz (Bethel) the Lord again met him and reaffirmed his new name, renewing his promise of land and descendants (Gn 35:9-15). As they journeyed south, Rachel died while giving birth to her second son (vv 16-20). She named him Ben-oni (“son of my sorrow”), but Jacob changed his name to Benjamin (“son of the right hand”). Jacob went on to Hebron and found that Isaac was still living. Isaac died at age 180 and was buried by Esau and Jacob.<\/p>\n<p>Although the story of Jacob continues in the book of Genesis, the central figure of chapters 37–50 is Joseph, Jacob’s favorite son, the firstborn of Rachel. Jacob showed this favoritism so openly that the other sons became jealous of Joseph. They plotted to kill Joseph but instead sold him to a caravan of traders on their way to Egypt (Gn 37:9-28). They took Joseph’s coat, dipped it into the blood of a goat, and took it to their father, telling him that they had found the robe. Jacob recognized the coat he had given his son and concluded that he was dead. Jacob was heartbroken and would not be comforted.<\/p>\n<p>When a famine hit Canaan, Jacob sent his sons to Egypt to buy grain (Gn 42:1-5), keeping Benjamin at home. When the brothers returned to Canaan, they reported to Jacob that the governor (who was really Joseph) had kept Simeon as a hostage and demanded that they bring Benjamin with them when they came again for grain. The famine continued, and Jacob again sent his sons to Egypt for grain. Very reluctantly, he permitted Benjamin to go with them, also sending a gift for the Egyptian governor (43:11-14).<\/p>\n<p>The next news Jacob received was that Joseph was alive in Egypt and wanted his father and all his family to join him (Gn 45:21-28). Jacob went first to Beersheba and made offerings to the Lord. The Lord spoke to Jacob, telling him to go down to Egypt and confirming once more the promises he had previously made. Jacob and his descendants who were in Egypt numbered 70, including the two sons of Joseph.<\/p>\n<p>When Jacob reached Goshen, Joseph came to meet him, and there was a joyous reunion (Gn 46:28-30). Joseph reported the arrival of his father and brothers to the pharaoh (47:1) and took five of the brothers and his father to meet the ruler. Israel settled in the area of Goshen and prospered there. Jacob spent 17 years in Egypt and reached the age of 147.<\/p>\n<p>When Jacob sensed his death was near, he called Joseph and made him swear that he would bury him with his forebears in Canaan. Joseph took his two sons, Manasseh and Ephraim, to his father for the patriarchal blessing. He presented the boys so that Manasseh, the firstborn, would be on Jacob’s right and Ephraim on his left. Jacob, however crossed his hands and gave the younger son the greater blessing (48:13-20). Jacob prophesied that his people would return to Canaan, and he gave Joseph a double portion of the land. Then Jacob called for all his sons and gave to each of them a blessing (49:1-28). Judah received the place of preeminence, and it is he who appears in the genealogies of Jesus (vv 8-12). The blessing of Joseph shows the mark of special favor (vv 22-26). Jacob also charged his sons to bury him in the cave of Machpelah near Hebron, then he drew his feet up on the bed and died.<\/p>\n<p>Joseph summoned the physicians to embalm his father according to Egyptian practice; there were 40 days for embalming and 70 days for the period of mourning (Gn 50:1-3). Arrangements were made to go to Canaan to bury Jacob as Joseph had promised, and a large funeral procession, including many Egyptian officials as well as the family of Jacob, went up from Egypt. The company mourned for seven days at the threshing floor of Atad; then the sons of Jacob buried him in the cave of Machpelah as he had requested. The entire group returned to Egypt, and Joseph assured his brothers that he had no intention of avenging the wrong they had done him. God had meant the whole episode for good (vv 15-21).<\/p>\n<p>Jacob as the Nation Israel<\/p>\n<p>God made the same promises concerning the land and the nation to Abraham, Isaac, and Jacob, but it is by Jacob’s God-given name, Israel, that the nation is known.<\/p>\n<p>The name Jacob is used for the nation about 100 times (e.g., Nm 24:5, 19; Dt 32:9; Ps 59:13). It is often found as a parallel to Israel (e.g., Nm 23:7; Dt 33:10; Is 14:1). “Jacob” is also used specifically of the northern kingdom of Israel (Am 7:2, 5). In Isaiah 41:21 “the King of Jacob” refers to God himself.<\/p>\n<p><em>See also<\/em> Genesis, Book of; Israel, History of; Patriarchs, Period of the.<\/p>\n<li>2. Father of Joseph, the husband of Mary and earthly father of Jesus according to Matthew’s genealogy (Mt 1:16). Luke, however, names Heli as Joseph’s father (Lk 3:24). <em>See<\/em> Genealogy of Jesus Christ (The Relationship between the Two Records).<\/li>","summary_ro":"JACOB 1. Younger of twin sons born to Isaac and Rebekah (Gn 25:24-26). Isaac had prayed for his barren wife, Rebekah, and she conceived the twins, who jostled each other in the womb. When she asked the Lord about this, he told her that she was carrying two nations and that the older son would serve the younger (v 23). Esau was hairy and red (later he was called Edom, “red,” 25:30; 36:1), but Jacob was born holding the heel of his brother, so that he was named Jacob, “he takes by the heel” (cf...","summary_en":"JACOB 1. Younger of twin sons born to Isaac and Rebekah (Gn 25:24-26). Isaac had prayed for his barren wife, Rebekah, and she conceived the twins, who jostled each other in the womb. When she asked the Lord about this, he told her that she was carrying two nations and that the older son would serve the younger (v 23). Esau was hairy and red (later he was called Edom, “red,” 25:30; 36:1), but Jacob was born holding the heel of his brother, so that he was named Jacob, “he takes by the heel” (cf...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43385,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:1","title_en":"Study Note: Geneza 36:1","content_ro":"<p><strong>36:1-43<\/strong> The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).<\/p>","content_en":"<p><strong>36:1-43<\/strong> The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).<\/p>","summary_ro":"36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).","summary_en":"36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:1","title_en":"Study Note: Geneza 36:1","content_ro":"<p><strong>36:1-8<\/strong> The <em>account<\/em> of <em>Esau<\/em> stresses two points. First, Esau’s sons were <em>born . . . in the land of Canaan<\/em> (36:5) before he moved to <em>Seir<\/em> (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was <em>Edom<\/em>. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).<\/p>","content_en":"<p><strong>36:1-8<\/strong> The <em>account<\/em> of <em>Esau<\/em> stresses two points. First, Esau’s sons were <em>born . . . in the land of Canaan<\/em> (36:5) before he moved to <em>Seir<\/em> (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was <em>Edom<\/em>. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).<\/p>","summary_ro":"36:1-8 The account of Esau stresses two points. First, Esau’s sons were born . . . in the land of Canaan (36:5) before he moved to Seir (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was Edom. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).","summary_en":"36:1-8 The account of Esau stresses two points. First, Esau’s sons were born . . . in the land of Canaan (36:5) before he moved to Seir (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was Edom. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:1","title_en":"Study Note: Geneza 36:1","content_ro":"<p><strong>36:1-43<\/strong> The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).<\/p>","content_en":"<p><strong>36:1-43<\/strong> The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).<\/p>","summary_ro":"36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).","summary_en":"36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:1","title_en":"Study Note: Geneza 36:1","content_ro":"<p><strong>36:1-8<\/strong> The <em>account<\/em> of <em>Esau<\/em> stresses two points. First, Esau’s sons were <em>born . . . in the land of Canaan<\/em> (36:5) before he moved to <em>Seir<\/em> (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was <em>Edom<\/em>. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).<\/p>","content_en":"<p><strong>36:1-8<\/strong> The <em>account<\/em> of <em>Esau<\/em> stresses two points. First, Esau’s sons were <em>born . . . in the land of Canaan<\/em> (36:5) before he moved to <em>Seir<\/em> (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was <em>Edom<\/em>. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).<\/p>","summary_ro":"36:1-8 The account of Esau stresses two points. First, Esau’s sons were born . . . in the land of Canaan (36:5) before he moved to Seir (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was Edom. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).","summary_en":"36:1-8 The account of Esau stresses two points. First, Esau’s sons were born . . . in the land of Canaan (36:5) before he moved to Seir (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was Edom. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98637,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:1","title_en":"Study Note: Geneza 36:1","content_ro":"<p><strong>36:1-43<\/strong> The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).<\/p>","content_en":"<p><strong>36:1-43<\/strong> The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).<\/p>","summary_ro":"36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).","summary_en":"36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98638,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:1","title_en":"Study Note: Geneza 36:1","content_ro":"<p><strong>36:1-8<\/strong> The <em>account<\/em> of <em>Esau<\/em> stresses two points. First, Esau’s sons were <em>born . . . in the land of Canaan<\/em> (36:5) before he moved to <em>Seir<\/em> (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was <em>Edom<\/em>. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).<\/p>","content_en":"<p><strong>36:1-8<\/strong> The <em>account<\/em> of <em>Esau<\/em> stresses two points. First, Esau’s sons were <em>born . . . in the land of Canaan<\/em> (36:5) before he moved to <em>Seir<\/em> (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was <em>Edom<\/em>. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).<\/p>","summary_ro":"36:1-8 The account of Esau stresses two points. First, Esau’s sons were born . . . in the land of Canaan (36:5) before he moved to Seir (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was Edom. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).","summary_en":"36:1-8 The account of Esau stresses two points. First, Esau’s sons were born . . . in the land of Canaan (36:5) before he moved to Seir (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was Edom. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126263,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:1","title_en":"Study Note: Geneza 36:1","content_ro":"<p><strong>36:1-43<\/strong> The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).<\/p>","content_en":"<p><strong>36:1-43<\/strong> The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).<\/p>","summary_ro":"36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).","summary_en":"36:1-43 The book turns to the accounts of Isaac’s sons, concluding the unchosen line of Esau (ch 36) before proceeding with the chosen line of Jacob (ch 37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126264,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:1","title_en":"Study Note: Geneza 36:1","content_ro":"<p><strong>36:1-8<\/strong> The <em>account<\/em> of <em>Esau<\/em> stresses two points. First, Esau’s sons were <em>born . . . in the land of Canaan<\/em> (36:5) before he moved to <em>Seir<\/em> (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was <em>Edom<\/em>. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).<\/p>","content_en":"<p><strong>36:1-8<\/strong> The <em>account<\/em> of <em>Esau<\/em> stresses two points. First, Esau’s sons were <em>born . . . in the land of Canaan<\/em> (36:5) before he moved to <em>Seir<\/em> (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was <em>Edom<\/em>. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).<\/p>","summary_ro":"36:1-8 The account of Esau stresses two points. First, Esau’s sons were born . . . in the land of Canaan (36:5) before he moved to Seir (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was Edom. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).","summary_en":"36:1-8 The account of Esau stresses two points. First, Esau’s sons were born . . . in the land of Canaan (36:5) before he moved to Seir (36:8). Jacob’s children, by contrast, were almost all born outside the land but then moved into it. God was giving the land to Jacob and his descendants and so made room for them by providing for Esau in a different place. Second, Esau’s other name was Edom. Israel often struggled with the Edomites (see 1 Sam 21:7; 22:9-22; Obad 1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":456,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adah","title_en":"Adah","content_ro":"<h3>ADAH<\/h3>\n<li>1. One of Lamech’s two wives, and mother of two sons, Jabal and Jubal (Gn 4:19-21, 23).<\/li>\n<li>2. Esau’s first wife, daughter of Elon the Hittite and mother of Eliphaz (Gn 36:2-16).<\/li>","content_en":"<h3>ADAH<\/h3>\n<li>1. One of Lamech’s two wives, and mother of two sons, Jabal and Jubal (Gn 4:19-21, 23).<\/li>\n<li>2. Esau’s first wife, daughter of Elon the Hittite and mother of Eliphaz (Gn 36:2-16).<\/li>","summary_ro":"ADAH 1. One of Lamech’s two wives, and mother of two sons, Jabal and Jubal (Gn 4:19-21, 23). 2. Esau’s first wife, daughter of Elon the Hittite and mother of Eliphaz (Gn 36:2-16).","summary_en":"ADAH 1. One of Lamech’s two wives, and mother of two sons, Jabal and Jubal (Gn 4:19-21, 23). 2. Esau’s first wife, daughter of Elon the Hittite and mother of Eliphaz (Gn 36:2-16).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":975,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aholibamah*","title_en":"Aholibamah*","content_ro":"<h3>AHOLIBAMAH*<\/h3>\n<p>KJV form of Oholibamah (Gn 36:2), a name associated with two members of Esau’s family. <em>See<\/em> Oholibamah #1, #2.<\/p>","content_en":"<h3>AHOLIBAMAH*<\/h3>\n<p>KJV form of Oholibamah (Gn 36:2), a name associated with two members of Esau’s family. <em>See<\/em> Oholibamah #1, #2.<\/p>","summary_ro":"AHOLIBAMAH* KJV form of Oholibamah (Gn 36:2), a name associated with two members of Esau’s family. See Oholibamah #1, #2.","summary_en":"AHOLIBAMAH* KJV form of Oholibamah (Gn 36:2), a name associated with two members of Esau’s family. See Oholibamah #1, #2.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1531,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anah","title_en":"Anah","content_ro":"<h3>ANAH<\/h3>\n<li>1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18).<\/li>\n<li>2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41).<\/li>\n<li>3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. <em>See<\/em> Zibeon.<\/li>","content_en":"<h3>ANAH<\/h3>\n<li>1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18).<\/li>\n<li>2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41).<\/li>\n<li>3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. <em>See<\/em> Zibeon.<\/li>","summary_ro":"ANAH 1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18). 2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41). 3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. See Zibeon.","summary_en":"ANAH 1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18). 2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41). 3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. See Zibeon.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3888,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Basemath","title_en":"Basemath","content_ro":"<h3>BASEMATH<\/h3>\n<li>1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2).<\/li>\n<li>2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6-8).<\/li>\n<p><em>See also<\/em> Mahalath (Person) #1.<\/p>\n<p>Identifications of #1 and #2 above are somewhat confused. Most scholars suspect that Esau married Elon’s daughter Adah (Gn 36:2-4), who was also called Basemath (26:34). Later, Esau married Ishmael’s daughter Mahalath (28:9), who was likewise called Basemath (36:3-4). That two of Esau’s wives should be named Basemath could be because Esau chose to give both the same affectionate name, which means “fragrant.”<\/p>\n<p>3. King Solomon’s daughter who married Ahimaaz, the king’s administrator in Naphtali (1 Kgs 4:15).<\/p>","content_en":"<h3>BASEMATH<\/h3>\n<li>1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2).<\/li>\n<li>2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6-8).<\/li>\n<p><em>See also<\/em> Mahalath (Person) #1.<\/p>\n<p>Identifications of #1 and #2 above are somewhat confused. Most scholars suspect that Esau married Elon’s daughter Adah (Gn 36:2-4), who was also called Basemath (26:34). Later, Esau married Ishmael’s daughter Mahalath (28:9), who was likewise called Basemath (36:3-4). That two of Esau’s wives should be named Basemath could be because Esau chose to give both the same affectionate name, which means “fragrant.”<\/p>\n<p>3. King Solomon’s daughter who married Ahimaaz, the king’s administrator in Naphtali (1 Kgs 4:15).<\/p>","summary_ro":"BASEMATH 1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2). 2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6...","summary_en":"BASEMATH 1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2). 2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10740,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elon (Person)","title_en":"Elon (Person)","content_ro":"<h3>ELON (P<span>erson<\/span>)<\/h3>\n<li>1. Hittite who was the father of Basemath (perhaps also called Adah, Gn 36:2), one of Esau’s wives (26:34).<\/li>\n<li>2. Second of Zebulun’s three sons (Gn 46:14) and the founder of the Elonite family (Nm 26:26).<\/li>\n<li>3. Judge from Zebulun who judged Israel for 10 years. He was buried in Aijalon (Jgs 12:11-12).<\/li>","content_en":"<h3>ELON (P<span>erson<\/span>)<\/h3>\n<li>1. Hittite who was the father of Basemath (perhaps also called Adah, Gn 36:2), one of Esau’s wives (26:34).<\/li>\n<li>2. Second of Zebulun’s three sons (Gn 46:14) and the founder of the Elonite family (Nm 26:26).<\/li>\n<li>3. Judge from Zebulun who judged Israel for 10 years. He was buried in Aijalon (Jgs 12:11-12).<\/li>","summary_ro":"ELON (Person) 1. Hittite who was the father of Basemath (perhaps also called Adah, Gn 36:2), one of Esau’s wives (26:34). 2. Second of Zebulun’s three sons (Gn 46:14) and the founder of the Elonite family (Nm 26:26). 3. Judge from Zebulun who judged Israel for 10 years. He was buried in Aijalon (Jgs 12:11-12).","summary_en":"ELON (Person) 1. Hittite who was the father of Basemath (perhaps also called Adah, Gn 36:2), one of Esau’s wives (26:34). 2. Second of Zebulun’s three sons (Gn 46:14) and the founder of the Elonite family (Nm 26:26). 3. Judge from Zebulun who judged Israel for 10 years. He was buried in Aijalon (Jgs 12:11-12).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16474,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hivites","title_en":"Hivites","content_ro":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","content_en":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","summary_ro":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","summary_en":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16667,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Horites","title_en":"Horites","content_ro":"<h3>HORITES<\/h3>\n<p>Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22).<\/p>\n<p>The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semite people from the mountains. About the second millennium <span>BC<\/span>, they migrated into north and northeast Mesopotamia, and later moved into the regions of Syria and Palestine. Since the Hurrian language was prevalent in the western Jordan area, and since phonetically “Horite” is the OT Hebrew equivalent of the extrabiblical “Hurrian,” several scholars and translators have substituted “Hurrian” for “Horite.” Many have equated the Hivites, who were part of the Hurrian language and cultural group, with the Horites. These critics assumed an early textual corruption of the <em>r(esh)<\/em> in Ho<em>r<\/em>ite to <em>w(aw)<\/em> in Hi<em>v<\/em>ite. A certain Zibeon is called a Horite in Genesis 36:20-30, whereas in verse 2 the man is called a Hivite. The Septuagint of Joshua 9:7 and Genesis 34:2 reads “Horite” instead of “Hivite” as in the Masoretic Text. Some manuscripts of the Septuagint read “Hittite” for the Masoretic Text’s “Hivite” (Jos 11:3, Jgs 3:3). In Genesis 36:2, the extant Hebrew manuscripts erroneously read “Hivite” for “Horite.” It appears that the OT references do not fit the Hurrians, nor do the personal names of the Horites correspond to Hurrian examples (Gn 36:20-30). They seem instead to be Semitic. The Horites were from Transjordan and were the predecessors of the Edomites (14:6). Later references to Horites may be to western Horites, who were perhaps Hurrians (Is 17:9) and non-Semitic, but quite distinct from the predecessors of the Edomites, the eastern Horites. The Hebrew of Genesis 34:2 and Joshua 9:7 may be from a different family of manuscripts than those used by the Septuagint translators, preserving its own ethnic traditions. It seems best to think of both Hivites and Horites as ethnic groups connected with the Hurrians by language and culture.<\/p>\n<p><em>See also<\/em> Hurrians; Hivites.<\/p>","content_en":"<h3>HORITES<\/h3>\n<p>Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22).<\/p>\n<p>The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semite people from the mountains. About the second millennium <span>BC<\/span>, they migrated into north and northeast Mesopotamia, and later moved into the regions of Syria and Palestine. Since the Hurrian language was prevalent in the western Jordan area, and since phonetically “Horite” is the OT Hebrew equivalent of the extrabiblical “Hurrian,” several scholars and translators have substituted “Hurrian” for “Horite.” Many have equated the Hivites, who were part of the Hurrian language and cultural group, with the Horites. These critics assumed an early textual corruption of the <em>r(esh)<\/em> in Ho<em>r<\/em>ite to <em>w(aw)<\/em> in Hi<em>v<\/em>ite. A certain Zibeon is called a Horite in Genesis 36:20-30, whereas in verse 2 the man is called a Hivite. The Septuagint of Joshua 9:7 and Genesis 34:2 reads “Horite” instead of “Hivite” as in the Masoretic Text. Some manuscripts of the Septuagint read “Hittite” for the Masoretic Text’s “Hivite” (Jos 11:3, Jgs 3:3). In Genesis 36:2, the extant Hebrew manuscripts erroneously read “Hivite” for “Horite.” It appears that the OT references do not fit the Hurrians, nor do the personal names of the Horites correspond to Hurrian examples (Gn 36:20-30). They seem instead to be Semitic. The Horites were from Transjordan and were the predecessors of the Edomites (14:6). Later references to Horites may be to western Horites, who were perhaps Hurrians (Is 17:9) and non-Semitic, but quite distinct from the predecessors of the Edomites, the eastern Horites. The Hebrew of Genesis 34:2 and Joshua 9:7 may be from a different family of manuscripts than those used by the Septuagint translators, preserving its own ethnic traditions. It seems best to think of both Hivites and Horites as ethnic groups connected with the Hurrians by language and culture.<\/p>\n<p><em>See also<\/em> Hurrians; Hivites.<\/p>","summary_ro":"HORITES Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22). The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semit...","summary_en":"HORITES Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22). The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semit...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21397,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Judith (Person)","title_en":"Judith (Person)","content_ro":"<h3>JUDITH (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Beeri the Hittite and one of Esau’s wives (Gn 26:34). In Genesis 36:2 she is alternately called Oholibamah. <em>See<\/em> Oholibamah.<\/li>\n<li>2. Heroine in the book of Judith, a beautiful Judean widow from Bethulia who beheaded the Assyrian general Holofernes, thereby saving her people from destruction. <em>See<\/em> Judith, Book of.<\/li>","content_en":"<h3>JUDITH (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Beeri the Hittite and one of Esau’s wives (Gn 26:34). In Genesis 36:2 she is alternately called Oholibamah. <em>See<\/em> Oholibamah.<\/li>\n<li>2. Heroine in the book of Judith, a beautiful Judean widow from Bethulia who beheaded the Assyrian general Holofernes, thereby saving her people from destruction. <em>See<\/em> Judith, Book of.<\/li>","summary_ro":"JUDITH (Person) 1. Daughter of Beeri the Hittite and one of Esau’s wives (Gn 26:34). In Genesis 36:2 she is alternately called Oholibamah. See Oholibamah. 2. Heroine in the book of Judith, a beautiful Judean widow from Bethulia who beheaded the Assyrian general Holofernes, thereby saving her people from destruction. See Judith, Book of.","summary_en":"JUDITH (Person) 1. Daughter of Beeri the Hittite and one of Esau’s wives (Gn 26:34). In Genesis 36:2 she is alternately called Oholibamah. See Oholibamah. 2. Heroine in the book of Judith, a beautiful Judean widow from Bethulia who beheaded the Assyrian general Holofernes, thereby saving her people from destruction. See Judith, Book of.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28359,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Oholibamah","title_en":"Oholibamah","content_ro":"<h3>OHOLIBAMAH<\/h3>\n<li>1. Esau’s wife, the daughter of Anah the Hivite (Gn 36:2, 5, 14, 18, 25, <span>kjv<\/span> “Aholibamah”), who bore to him Jeush, Jalam, and Korah before Esau left Canaan for Seir.<\/li>\n<p>The absence of her name from the other lists of Esau’s wives (see Gn 26:34; 28:9) has occasioned a great deal of discussion. The considerable variation in these lists may indicate either a confusion in the scribal transmission or may point to the use of alternate names, gained either at marriage or as a result of some memorable event in the women’s lives. Whether or not she is identified with Judith, as some have suggested, the scriptural observation that she was “a source of grief to Isaac and Rebekah” is true (26:35).<\/p>\n<li>2. Edomite clan chieftain descended from Esau (Gn 36:41; 1 Chr 1:52, <span>kjv<\/span> “Aholibamah”).<\/li>","content_en":"<h3>OHOLIBAMAH<\/h3>\n<li>1. Esau’s wife, the daughter of Anah the Hivite (Gn 36:2, 5, 14, 18, 25, <span>kjv<\/span> “Aholibamah”), who bore to him Jeush, Jalam, and Korah before Esau left Canaan for Seir.<\/li>\n<p>The absence of her name from the other lists of Esau’s wives (see Gn 26:34; 28:9) has occasioned a great deal of discussion. The considerable variation in these lists may indicate either a confusion in the scribal transmission or may point to the use of alternate names, gained either at marriage or as a result of some memorable event in the women’s lives. Whether or not she is identified with Judith, as some have suggested, the scriptural observation that she was “a source of grief to Isaac and Rebekah” is true (26:35).<\/p>\n<li>2. Edomite clan chieftain descended from Esau (Gn 36:41; 1 Chr 1:52, <span>kjv<\/span> “Aholibamah”).<\/li>","summary_ro":"OHOLIBAMAH 1. Esau’s wife, the daughter of Anah the Hivite (Gn 36:2, 5, 14, 18, 25, kjv “Aholibamah”), who bore to him Jeush, Jalam, and Korah before Esau left Canaan for Seir. The absence of her name from the other lists of Esau’s wives (see Gn 26:34; 28:9) has occasioned a great deal of discussion. The considerable variation in these lists may indicate either a confusion in the scribal transmission or may point to the use of alternate names, gained either at marriage or as a result of some ...","summary_en":"OHOLIBAMAH 1. Esau’s wife, the daughter of Anah the Hivite (Gn 36:2, 5, 14, 18, 25, kjv “Aholibamah”), who bore to him Jeush, Jalam, and Korah before Esau left Canaan for Seir. The absence of her name from the other lists of Esau’s wives (see Gn 26:34; 28:9) has occasioned a great deal of discussion. The considerable variation in these lists may indicate either a confusion in the scribal transmission or may point to the use of alternate names, gained either at marriage or as a result of some ...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39298,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zibeon","title_en":"Zibeon","content_ro":"<h3>ZIBEON<\/h3>\n<p>Ancestor of Oholibamah, the Canaanite wife of Esau (Gn 36:2, 14). He is listed as a Hivite in Genesis 36:2 but is probably the same as Zibeon the son of Seir the Horite (Gn 36:20, 29; 1 Chr 1:38). Possibly “Hivite” designated his tribal affiliation, while “Horite” indicated the fact that he dwelt in caves. It is also possible that “Hivite” is a transmission error in Genesis 36:2.<\/p>","content_en":"<h3>ZIBEON<\/h3>\n<p>Ancestor of Oholibamah, the Canaanite wife of Esau (Gn 36:2, 14). He is listed as a Hivite in Genesis 36:2 but is probably the same as Zibeon the son of Seir the Horite (Gn 36:20, 29; 1 Chr 1:38). Possibly “Hivite” designated his tribal affiliation, while “Horite” indicated the fact that he dwelt in caves. It is also possible that “Hivite” is a transmission error in Genesis 36:2.<\/p>","summary_ro":"ZIBEON Ancestor of Oholibamah, the Canaanite wife of Esau (Gn 36:2, 14). He is listed as a Hivite in Genesis 36:2 but is probably the same as Zibeon the son of Seir the Horite (Gn 36:20, 29; 1 Chr 1:38). Possibly “Hivite” designated his tribal affiliation, while “Horite” indicated the fact that he dwelt in caves. It is also possible that “Hivite” is a transmission error in Genesis 36:2.","summary_en":"ZIBEON Ancestor of Oholibamah, the Canaanite wife of Esau (Gn 36:2, 14). He is listed as a Hivite in Genesis 36:2 but is probably the same as Zibeon the son of Seir the Horite (Gn 36:20, 29; 1 Chr 1:38). Possibly “Hivite” designated his tribal affiliation, while “Horite” indicated the fact that he dwelt in caves. It is also possible that “Hivite” is a transmission error in Genesis 36:2.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43387,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:2","title_en":"Study Note: Geneza 36:2","content_ro":"<p><strong>36:2-3<\/strong> Esau’s three wives—<em>Adah<\/em>, <em>Oholibamah<\/em>, and <em>Basemath<\/em>—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.<\/p>","content_en":"<p><strong>36:2-3<\/strong> Esau’s three wives—<em>Adah<\/em>, <em>Oholibamah<\/em>, and <em>Basemath<\/em>—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.<\/p>","summary_ro":"36:2-3 Esau’s three wives—Adah, Oholibamah, and Basemath—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.","summary_en":"36:2-3 Esau’s three wives—Adah, Oholibamah, and Basemath—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:2","title_en":"Study Note: Geneza 36:2","content_ro":"<p><strong>36:2<\/strong> <em>Oholibamah<\/em> was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).<\/p>","content_en":"<p><strong>36:2<\/strong> <em>Oholibamah<\/em> was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).<\/p>","summary_ro":"36:2 Oholibamah was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).","summary_en":"36:2 Oholibamah was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:2","title_en":"Study Note: Geneza 36:2","content_ro":"<p><strong>36:2-3<\/strong> Esau’s three wives—<em>Adah<\/em>, <em>Oholibamah<\/em>, and <em>Basemath<\/em>—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.<\/p>","content_en":"<p><strong>36:2-3<\/strong> Esau’s three wives—<em>Adah<\/em>, <em>Oholibamah<\/em>, and <em>Basemath<\/em>—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.<\/p>","summary_ro":"36:2-3 Esau’s three wives—Adah, Oholibamah, and Basemath—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.","summary_en":"36:2-3 Esau’s three wives—Adah, Oholibamah, and Basemath—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:2","title_en":"Study Note: Geneza 36:2","content_ro":"<p><strong>36:2<\/strong> <em>Oholibamah<\/em> was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).<\/p>","content_en":"<p><strong>36:2<\/strong> <em>Oholibamah<\/em> was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).<\/p>","summary_ro":"36:2 Oholibamah was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).","summary_en":"36:2 Oholibamah was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98639,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:2","title_en":"Study Note: Geneza 36:2","content_ro":"<p><strong>36:2-3<\/strong> Esau’s three wives—<em>Adah<\/em>, <em>Oholibamah<\/em>, and <em>Basemath<\/em>—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.<\/p>","content_en":"<p><strong>36:2-3<\/strong> Esau’s three wives—<em>Adah<\/em>, <em>Oholibamah<\/em>, and <em>Basemath<\/em>—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.<\/p>","summary_ro":"36:2-3 Esau’s three wives—Adah, Oholibamah, and Basemath—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.","summary_en":"36:2-3 Esau’s three wives—Adah, Oholibamah, and Basemath—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98640,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:2","title_en":"Study Note: Geneza 36:2","content_ro":"<p><strong>36:2<\/strong> <em>Oholibamah<\/em> was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).<\/p>","content_en":"<p><strong>36:2<\/strong> <em>Oholibamah<\/em> was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).<\/p>","summary_ro":"36:2 Oholibamah was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).","summary_en":"36:2 Oholibamah was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126265,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:2","title_en":"Study Note: Geneza 36:2","content_ro":"<p><strong>36:2-3<\/strong> Esau’s three wives—<em>Adah<\/em>, <em>Oholibamah<\/em>, and <em>Basemath<\/em>—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.<\/p>","content_en":"<p><strong>36:2-3<\/strong> Esau’s three wives—<em>Adah<\/em>, <em>Oholibamah<\/em>, and <em>Basemath<\/em>—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.<\/p>","summary_ro":"36:2-3 Esau’s three wives—Adah, Oholibamah, and Basemath—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.","summary_en":"36:2-3 Esau’s three wives—Adah, Oholibamah, and Basemath—are listed. Two of these wives’ names are different from those listed earlier (26:34; 28:9). Perhaps the others died, or Esau favored these three among a total of six, or these were just different names for the same three. There is not enough information to decide.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126266,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:2","title_en":"Study Note: Geneza 36:2","content_ro":"<p><strong>36:2<\/strong> <em>Oholibamah<\/em> was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).<\/p>","content_en":"<p><strong>36:2<\/strong> <em>Oholibamah<\/em> was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).<\/p>","summary_ro":"36:2 Oholibamah was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).","summary_en":"36:2 Oholibamah was a great-granddaughter of Seir the Horite, whose descendants lived in Edom when Esau went to live there (36:20, 25).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":3889,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Basemath","title_en":"Basemath","content_ro":"<h3>BASEMATH<\/h3>\n<li>1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2).<\/li>\n<li>2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6-8).<\/li>\n<p><em>See also<\/em> Mahalath (Person) #1.<\/p>\n<p>Identifications of #1 and #2 above are somewhat confused. Most scholars suspect that Esau married Elon’s daughter Adah (Gn 36:2-4), who was also called Basemath (26:34). Later, Esau married Ishmael’s daughter Mahalath (28:9), who was likewise called Basemath (36:3-4). That two of Esau’s wives should be named Basemath could be because Esau chose to give both the same affectionate name, which means “fragrant.”<\/p>\n<p>3. King Solomon’s daughter who married Ahimaaz, the king’s administrator in Naphtali (1 Kgs 4:15).<\/p>","content_en":"<h3>BASEMATH<\/h3>\n<li>1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2).<\/li>\n<li>2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6-8).<\/li>\n<p><em>See also<\/em> Mahalath (Person) #1.<\/p>\n<p>Identifications of #1 and #2 above are somewhat confused. Most scholars suspect that Esau married Elon’s daughter Adah (Gn 36:2-4), who was also called Basemath (26:34). Later, Esau married Ishmael’s daughter Mahalath (28:9), who was likewise called Basemath (36:3-4). That two of Esau’s wives should be named Basemath could be because Esau chose to give both the same affectionate name, which means “fragrant.”<\/p>\n<p>3. King Solomon’s daughter who married Ahimaaz, the king’s administrator in Naphtali (1 Kgs 4:15).<\/p>","summary_ro":"BASEMATH 1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2). 2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6...","summary_en":"BASEMATH 1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2). 2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3909,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bashemath*","title_en":"Bashemath*","content_ro":"<h3>BASHEMATH*<\/h3>\n<li>1. KJV form of Basemath, one of Esau’s wives, in Genesis 26:34. <em>See<\/em> Basemath #1.<\/li>\n<li>2. KJV form of Basemath, another of Esau’s wives in Genesis 36:3, known also as Mahalath. <em>See<\/em> Mahalath (Person) #1.<\/li>","content_en":"<h3>BASHEMATH*<\/h3>\n<li>1. KJV form of Basemath, one of Esau’s wives, in Genesis 26:34. <em>See<\/em> Basemath #1.<\/li>\n<li>2. KJV form of Basemath, another of Esau’s wives in Genesis 36:3, known also as Mahalath. <em>See<\/em> Mahalath (Person) #1.<\/li>","summary_ro":"BASHEMATH* 1. KJV form of Basemath, one of Esau’s wives, in Genesis 26:34. See Basemath #1. 2. KJV form of Basemath, another of Esau’s wives in Genesis 36:3, known also as Mahalath. See Mahalath (Person) #1.","summary_en":"BASHEMATH* 1. KJV form of Basemath, one of Esau’s wives, in Genesis 26:34. See Basemath #1. 2. KJV form of Basemath, another of Esau’s wives in Genesis 36:3, known also as Mahalath. See Mahalath (Person) #1.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23929,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mahalath (Person)","title_en":"Mahalath (Person)","content_ro":"<h3>MAHALATH (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Ishmael, Nebaioth’s sister, Esau’s third wife, and Reuel’s mother (Gn 28:9); alternately called Basemath (<span>kjv<\/span> “Bashemath”) in Genesis 36:3-17.<\/li>\n<li>2. Jerimoth’s daughter and King Rehoboam’s first wife (2 Chr 11:18).<\/li>","content_en":"<h3>MAHALATH (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Ishmael, Nebaioth’s sister, Esau’s third wife, and Reuel’s mother (Gn 28:9); alternately called Basemath (<span>kjv<\/span> “Bashemath”) in Genesis 36:3-17.<\/li>\n<li>2. Jerimoth’s daughter and King Rehoboam’s first wife (2 Chr 11:18).<\/li>","summary_ro":"MAHALATH (Person) 1. Daughter of Ishmael, Nebaioth’s sister, Esau’s third wife, and Reuel’s mother (Gn 28:9); alternately called Basemath (kjv “Bashemath”) in Genesis 36:3-17. 2. Jerimoth’s daughter and King Rehoboam’s first wife (2 Chr 11:18).","summary_en":"MAHALATH (Person) 1. Daughter of Ishmael, Nebaioth’s sister, Esau’s third wife, and Reuel’s mother (Gn 28:9); alternately called Basemath (kjv “Bashemath”) in Genesis 36:3-17. 2. Jerimoth’s daughter and King Rehoboam’s first wife (2 Chr 11:18).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27133,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nebaioth","title_en":"Nebaioth","content_ro":"<h3>NEBAIOTH<\/h3>\n<p>Firstborn of Ishmael’s 12 sons (Gn 25:13; 1 Chr 1:29) whose sister, Mahalath (also called Basemath, cf. Gn 36:3) later married Esau (Gn 28:9). The identification of Nebaioth’s descendants is uncertain, though possibly they are the ancestors of the Nabatean Arabian tribe who possessed the land of Edom and parts of the Transjordan as far north as Palmyra (ancient Tadmor). The descendants of both Nebaioth and Kedar are noted for their superb flocks of sheep (Is 60:7) and are mentioned in the inscriptions of the Assyrian king Ashurbanipal (seventh century <span>BC<\/span>).<\/p>","content_en":"<h3>NEBAIOTH<\/h3>\n<p>Firstborn of Ishmael’s 12 sons (Gn 25:13; 1 Chr 1:29) whose sister, Mahalath (also called Basemath, cf. Gn 36:3) later married Esau (Gn 28:9). The identification of Nebaioth’s descendants is uncertain, though possibly they are the ancestors of the Nabatean Arabian tribe who possessed the land of Edom and parts of the Transjordan as far north as Palmyra (ancient Tadmor). The descendants of both Nebaioth and Kedar are noted for their superb flocks of sheep (Is 60:7) and are mentioned in the inscriptions of the Assyrian king Ashurbanipal (seventh century <span>BC<\/span>).<\/p>","summary_ro":"NEBAIOTH Firstborn of Ishmael’s 12 sons (Gn 25:13; 1 Chr 1:29) whose sister, Mahalath (also called Basemath, cf. Gn 36:3) later married Esau (Gn 28:9). The identification of Nebaioth’s descendants is uncertain, though possibly they are the ancestors of the Nabatean Arabian tribe who possessed the land of Edom and parts of the Transjordan as far north as Palmyra (ancient Tadmor). The descendants of both Nebaioth and Kedar are noted for their superb flocks of sheep (Is 60:7) and are mentioned i...","summary_en":"NEBAIOTH Firstborn of Ishmael’s 12 sons (Gn 25:13; 1 Chr 1:29) whose sister, Mahalath (also called Basemath, cf. Gn 36:3) later married Esau (Gn 28:9). The identification of Nebaioth’s descendants is uncertain, though possibly they are the ancestors of the Nabatean Arabian tribe who possessed the land of Edom and parts of the Transjordan as far north as Palmyra (ancient Tadmor). The descendants of both Nebaioth and Kedar are noted for their superb flocks of sheep (Is 60:7) and are mentioned i...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":3890,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Basemath","title_en":"Basemath","content_ro":"<h3>BASEMATH<\/h3>\n<li>1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2).<\/li>\n<li>2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6-8).<\/li>\n<p><em>See also<\/em> Mahalath (Person) #1.<\/p>\n<p>Identifications of #1 and #2 above are somewhat confused. Most scholars suspect that Esau married Elon’s daughter Adah (Gn 36:2-4), who was also called Basemath (26:34). Later, Esau married Ishmael’s daughter Mahalath (28:9), who was likewise called Basemath (36:3-4). That two of Esau’s wives should be named Basemath could be because Esau chose to give both the same affectionate name, which means “fragrant.”<\/p>\n<p>3. King Solomon’s daughter who married Ahimaaz, the king’s administrator in Naphtali (1 Kgs 4:15).<\/p>","content_en":"<h3>BASEMATH<\/h3>\n<li>1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2).<\/li>\n<li>2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6-8).<\/li>\n<p><em>See also<\/em> Mahalath (Person) #1.<\/p>\n<p>Identifications of #1 and #2 above are somewhat confused. Most scholars suspect that Esau married Elon’s daughter Adah (Gn 36:2-4), who was also called Basemath (26:34). Later, Esau married Ishmael’s daughter Mahalath (28:9), who was likewise called Basemath (36:3-4). That two of Esau’s wives should be named Basemath could be because Esau chose to give both the same affectionate name, which means “fragrant.”<\/p>\n<p>3. King Solomon’s daughter who married Ahimaaz, the king’s administrator in Naphtali (1 Kgs 4:15).<\/p>","summary_ro":"BASEMATH 1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2). 2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6...","summary_en":"BASEMATH 1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2). 2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10614,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eliphaz","title_en":"Eliphaz","content_ro":"<h3>ELIPHAZ<\/h3>\n<li>1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans.<\/li>\n<li>2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life.<\/li>\n<p><em>See also<\/em> Job, Book of.<\/p>","content_en":"<h3>ELIPHAZ<\/h3>\n<li>1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans.<\/li>\n<li>2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life.<\/li>\n<p><em>See also<\/em> Job, Book of.<\/p>","summary_ro":"ELIPHAZ 1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans. 2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life. See also Job, Book of.","summary_en":"ELIPHAZ 1. Oldest son of Esau and his wife Adah (Gn 36:4-16; 1 Chr 1:35-36). He was the ancestor of a number of Edomite clans. 2. One of Job’s friends, called the Temanite (see Jer 49:7). Teman was traditionally associated with wisdom; hence Eliphaz’s speech depicts the orthodox view of sin and punishment. His three addresses (Jb 4, 15, 22) failed to grapple with the essence of Job’s problem because he assumed previous major sin in Job’s life. See also Job, Book of.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32890,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Reuel","title_en":"Reuel","content_ro":"<h3>REUEL<\/h3>\n<li>1. Son of Esau by his wife Basemath, and the father of four sons: Nahath, Zerah, Shammah, and Mizzah (Gn 36:4, 10-17).<\/li>\n<li>2. Priest of Midian who gave his daughter to Moses for a wife. He is perhaps the same person as #1 above, and identical to Jethro (Ex 2:18; cf. 3:1). He is also called Raguel in Numbers 10:29 (<span>kjv<\/span>). <em>See<\/em> Jethro.<\/li>\n<li>3. Alternate spelling of Deuel, Eliasaph’s father, in Numbers 2:14. <em>See<\/em> Deuel.<\/li>\n<li>4. Ancestor of Meshullam in Benjamin’s tribe (1 Chr 9:8).<\/li>","content_en":"<h3>REUEL<\/h3>\n<li>1. Son of Esau by his wife Basemath, and the father of four sons: Nahath, Zerah, Shammah, and Mizzah (Gn 36:4, 10-17).<\/li>\n<li>2. Priest of Midian who gave his daughter to Moses for a wife. He is perhaps the same person as #1 above, and identical to Jethro (Ex 2:18; cf. 3:1). He is also called Raguel in Numbers 10:29 (<span>kjv<\/span>). <em>See<\/em> Jethro.<\/li>\n<li>3. Alternate spelling of Deuel, Eliasaph’s father, in Numbers 2:14. <em>See<\/em> Deuel.<\/li>\n<li>4. Ancestor of Meshullam in Benjamin’s tribe (1 Chr 9:8).<\/li>","summary_ro":"REUEL 1. Son of Esau by his wife Basemath, and the father of four sons: Nahath, Zerah, Shammah, and Mizzah (Gn 36:4, 10-17). 2. Priest of Midian who gave his daughter to Moses for a wife. He is perhaps the same person as #1 above, and identical to Jethro (Ex 2:18; cf. 3:1). He is also called Raguel in Numbers 10:29 (kjv). See Jethro. 3. Alternate spelling of Deuel, Eliasaph’s father, in Numbers 2:14. See Deuel. 4. Ancestor of Meshullam in Benjamin’s tribe (1 Chr 9:8).","summary_en":"REUEL 1. Son of Esau by his wife Basemath, and the father of four sons: Nahath, Zerah, Shammah, and Mizzah (Gn 36:4, 10-17). 2. Priest of Midian who gave his daughter to Moses for a wife. He is perhaps the same person as #1 above, and identical to Jethro (Ex 2:18; cf. 3:1). He is also called Raguel in Numbers 10:29 (kjv). See Jethro. 3. Alternate spelling of Deuel, Eliasaph’s father, in Numbers 2:14. See Deuel. 4. Ancestor of Meshullam in Benjamin’s tribe (1 Chr 9:8).","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":18155,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jaalam*","title_en":"Jaalam*","content_ro":"<h3>JAALAM*<\/h3>\n<p>KJV form of Jalam, Esau’s son, in Genesis 36:5, 14, 18 and 1 Chronicles 1:35. <em>See<\/em> Jalam.<\/p>","content_en":"<h3>JAALAM*<\/h3>\n<p>KJV form of Jalam, Esau’s son, in Genesis 36:5, 14, 18 and 1 Chronicles 1:35. <em>See<\/em> Jalam.<\/p>","summary_ro":"JAALAM* KJV form of Jalam, Esau’s son, in Genesis 36:5, 14, 18 and 1 Chronicles 1:35. See Jalam.","summary_en":"JAALAM* KJV form of Jalam, Esau’s son, in Genesis 36:5, 14, 18 and 1 Chronicles 1:35. See Jalam.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18355,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jalam","title_en":"Jalam","content_ro":"<h3>JALAM<\/h3>\n<p>Esau’s son and chief of an Edomite clan (Gn 36:5, 14, 18; 1 Chr 1:35).<\/p>","content_en":"<h3>JALAM<\/h3>\n<p>Esau’s son and chief of an Edomite clan (Gn 36:5, 14, 18; 1 Chr 1:35).<\/p>","summary_ro":"JALAM Esau’s son and chief of an Edomite clan (Gn 36:5, 14, 18; 1 Chr 1:35).","summary_en":"JALAM Esau’s son and chief of an Edomite clan (Gn 36:5, 14, 18; 1 Chr 1:35).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19756,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeush","title_en":"Jeush","content_ro":"<h3>JEUSH<\/h3>\n<li>1. Eldest of three sons born to Esau by Oholibamah, daughter of the Canaanite Anah, and a chief among Esau’s descendants in Edom (Gn 36:5-18; 1 Chr 1:35).<\/li>\n<li>2. Bilhan’s son from Jediael’s house and a leader in Benjamin’s tribe (1 Chr 7:10).<\/li>\n<li>3. Benjamite, Eshek’s son and a descendant of Saul (1 Chr 8:39).<\/li>\n<li>4. Levite from the family of Gershon and the third of Shimei’s four sons. Since he and his youngest brother, Beriah, had few sons, they were together considered one house during David’s reign (1 Chr 23:10-11).<\/li>\n<li>5. Eldest of three sons born to King Rehoboam by Mahalath, Eliab’s granddaughter (2 Chr 11:19).<\/li>","content_en":"<h3>JEUSH<\/h3>\n<li>1. Eldest of three sons born to Esau by Oholibamah, daughter of the Canaanite Anah, and a chief among Esau’s descendants in Edom (Gn 36:5-18; 1 Chr 1:35).<\/li>\n<li>2. Bilhan’s son from Jediael’s house and a leader in Benjamin’s tribe (1 Chr 7:10).<\/li>\n<li>3. Benjamite, Eshek’s son and a descendant of Saul (1 Chr 8:39).<\/li>\n<li>4. Levite from the family of Gershon and the third of Shimei’s four sons. Since he and his youngest brother, Beriah, had few sons, they were together considered one house during David’s reign (1 Chr 23:10-11).<\/li>\n<li>5. Eldest of three sons born to King Rehoboam by Mahalath, Eliab’s granddaughter (2 Chr 11:19).<\/li>","summary_ro":"JEUSH 1. Eldest of three sons born to Esau by Oholibamah, daughter of the Canaanite Anah, and a chief among Esau’s descendants in Edom (Gn 36:5-18; 1 Chr 1:35). 2. Bilhan’s son from Jediael’s house and a leader in Benjamin’s tribe (1 Chr 7:10). 3. Benjamite, Eshek’s son and a descendant of Saul (1 Chr 8:39). 4. Levite from the family of Gershon and the third of Shimei’s four sons. Since he and his youngest brother, Beriah, had few sons, they were together considered one house during David’s r...","summary_en":"JEUSH 1. Eldest of three sons born to Esau by Oholibamah, daughter of the Canaanite Anah, and a chief among Esau’s descendants in Edom (Gn 36:5-18; 1 Chr 1:35). 2. Bilhan’s son from Jediael’s house and a leader in Benjamin’s tribe (1 Chr 7:10). 3. Benjamite, Eshek’s son and a descendant of Saul (1 Chr 8:39). 4. Levite from the family of Gershon and the third of Shimei’s four sons. Since he and his youngest brother, Beriah, had few sons, they were together considered one house during David’s r...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22311,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Korah","title_en":"Korah","content_ro":"<h3>KORAH<\/h3>\n<li>1. Third son of Esau by Oholibamah, daughter of Anah (Gn 36:5,14,18; 1 Chr 1:35).<\/li>\n<li>2. Esau’s grandson; fifth son of Eliphaz (Gn 36:16).<\/li>\n<li>3. Eldest son of Izhar, Kohath’s son from Levi’s tribe (Ex 6:21, 24), who led a rebellion against Moses and Aaron in the wilderness, accusing them of exalting themselves above the assembly of the Lord (Nm 16:1-3). Numbers 16:1 also records a revolt led by two brothers, Dathan and Abiram, and a man named On, all of the tribe of Reuben, who also challenged the authority of Moses. Dathan and Abiram accused Moses of making himself a prince over the people and then failing to lead them into the Promised Land (vv 12-14). The stories of the two rebellions are interwoven in such a way that it is difficult to separate them. It may be that the two revolts occurred simultaneously.<\/li>\n<p>Moses challenged Korah and his followers to a trial by ordeal. Together with Aaron, they were to take censers filled with fire and incense to the tent of meeting the next day; the Lord would then select from among them whoever should be the holy priest before the Lord (Nm 16:4-10, 15-17). Moses accused Korah and his company of rebelling against God rather than against Aaron (v 11). When the men gathered as Moses had instructed, the glory of the Lord appeared to all the people. The Lord ordered Moses to tell the congregation to separate themselves from the tents of Korah, Dathan, and Abiram (vv 19-24). Moses proposed a test to show the source of his authority, but while he was still speaking, the earth opened and swallowed all the rebels, their families, and their possessions. Fire consumed the 250 men who were offering the incense. The rest of the Israelites were terrified and fled from the scene (vv 31-35). Numbers 26:11 adds, however, that “the sons of Korah did not die that day” with the others.<\/p>\n<p>Then, through Moses, the Lord instructed Eleazar, the son of Aaron, to take the censers of the men who had died and have them made into hammered plates to be used as a covering for the altar; thus, they would serve as a reminder to the Israelites that no one who was not a priest and a descendant of Aaron should ever draw near to burn incense before the Lord, lest that person meet the same fate as Korah and his company (Nm 16:36-40).<\/p>\n<p>Instead of being convinced that God had vindicated Moses and Aaron, the next day the congregation began complaining that they had killed the Lord’s people. For this act of rebellion God threatened to destroy the congregation and sent a plague among them. Moses interceded and averted complete catastrophe, but not before 14,700 Israelites had died (Nm 16:41-50). The rebellious incident of the Korahites is last mentioned in Jude 1:11.<\/p>\n<p><em>See also<\/em> Korahite, Korathite.<\/p>\n<li>4. Eldest son of Hebron, included in the genealogy of Caleb (1 Chr 2:43); the reference has been understood as a geographical name, possibly a town in Judah.<\/li>\n<li>5. Aminadab’s son and grandson of Kohath, second son of Levi (1 Chr 6:22).<\/li>","content_en":"<h3>KORAH<\/h3>\n<li>1. Third son of Esau by Oholibamah, daughter of Anah (Gn 36:5,14,18; 1 Chr 1:35).<\/li>\n<li>2. Esau’s grandson; fifth son of Eliphaz (Gn 36:16).<\/li>\n<li>3. Eldest son of Izhar, Kohath’s son from Levi’s tribe (Ex 6:21, 24), who led a rebellion against Moses and Aaron in the wilderness, accusing them of exalting themselves above the assembly of the Lord (Nm 16:1-3). Numbers 16:1 also records a revolt led by two brothers, Dathan and Abiram, and a man named On, all of the tribe of Reuben, who also challenged the authority of Moses. Dathan and Abiram accused Moses of making himself a prince over the people and then failing to lead them into the Promised Land (vv 12-14). The stories of the two rebellions are interwoven in such a way that it is difficult to separate them. It may be that the two revolts occurred simultaneously.<\/li>\n<p>Moses challenged Korah and his followers to a trial by ordeal. Together with Aaron, they were to take censers filled with fire and incense to the tent of meeting the next day; the Lord would then select from among them whoever should be the holy priest before the Lord (Nm 16:4-10, 15-17). Moses accused Korah and his company of rebelling against God rather than against Aaron (v 11). When the men gathered as Moses had instructed, the glory of the Lord appeared to all the people. The Lord ordered Moses to tell the congregation to separate themselves from the tents of Korah, Dathan, and Abiram (vv 19-24). Moses proposed a test to show the source of his authority, but while he was still speaking, the earth opened and swallowed all the rebels, their families, and their possessions. Fire consumed the 250 men who were offering the incense. The rest of the Israelites were terrified and fled from the scene (vv 31-35). Numbers 26:11 adds, however, that “the sons of Korah did not die that day” with the others.<\/p>\n<p>Then, through Moses, the Lord instructed Eleazar, the son of Aaron, to take the censers of the men who had died and have them made into hammered plates to be used as a covering for the altar; thus, they would serve as a reminder to the Israelites that no one who was not a priest and a descendant of Aaron should ever draw near to burn incense before the Lord, lest that person meet the same fate as Korah and his company (Nm 16:36-40).<\/p>\n<p>Instead of being convinced that God had vindicated Moses and Aaron, the next day the congregation began complaining that they had killed the Lord’s people. For this act of rebellion God threatened to destroy the congregation and sent a plague among them. Moses interceded and averted complete catastrophe, but not before 14,700 Israelites had died (Nm 16:41-50). The rebellious incident of the Korahites is last mentioned in Jude 1:11.<\/p>\n<p><em>See also<\/em> Korahite, Korathite.<\/p>\n<li>4. Eldest son of Hebron, included in the genealogy of Caleb (1 Chr 2:43); the reference has been understood as a geographical name, possibly a town in Judah.<\/li>\n<li>5. Aminadab’s son and grandson of Kohath, second son of Levi (1 Chr 6:22).<\/li>","summary_ro":"KORAH 1. Third son of Esau by Oholibamah, daughter of Anah (Gn 36:5,14,18; 1 Chr 1:35). 2. Esau’s grandson; fifth son of Eliphaz (Gn 36:16). 3. Eldest son of Izhar, Kohath’s son from Levi’s tribe (Ex 6:21, 24), who led a rebellion against Moses and Aaron in the wilderness, accusing them of exalting themselves above the assembly of the Lord (Nm 16:1-3). Numbers 16:1 also records a revolt led by two brothers, Dathan and Abiram, and a man named On, all of the tribe of Reuben, who also challenged...","summary_en":"KORAH 1. Third son of Esau by Oholibamah, daughter of Anah (Gn 36:5,14,18; 1 Chr 1:35). 2. Esau’s grandson; fifth son of Eliphaz (Gn 36:16). 3. Eldest son of Izhar, Kohath’s son from Levi’s tribe (Ex 6:21, 24), who led a rebellion against Moses and Aaron in the wilderness, accusing them of exalting themselves above the assembly of the Lord (Nm 16:1-3). Numbers 16:1 also records a revolt led by two brothers, Dathan and Abiram, and a man named On, all of the tribe of Reuben, who also challenged...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":3892,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Basemath","title_en":"Basemath","content_ro":"<h3>BASEMATH<\/h3>\n<li>1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2).<\/li>\n<li>2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6-8).<\/li>\n<p><em>See also<\/em> Mahalath (Person) #1.<\/p>\n<p>Identifications of #1 and #2 above are somewhat confused. Most scholars suspect that Esau married Elon’s daughter Adah (Gn 36:2-4), who was also called Basemath (26:34). Later, Esau married Ishmael’s daughter Mahalath (28:9), who was likewise called Basemath (36:3-4). That two of Esau’s wives should be named Basemath could be because Esau chose to give both the same affectionate name, which means “fragrant.”<\/p>\n<p>3. King Solomon’s daughter who married Ahimaaz, the king’s administrator in Naphtali (1 Kgs 4:15).<\/p>","content_en":"<h3>BASEMATH<\/h3>\n<li>1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2).<\/li>\n<li>2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6-8).<\/li>\n<p><em>See also<\/em> Mahalath (Person) #1.<\/p>\n<p>Identifications of #1 and #2 above are somewhat confused. Most scholars suspect that Esau married Elon’s daughter Adah (Gn 36:2-4), who was also called Basemath (26:34). Later, Esau married Ishmael’s daughter Mahalath (28:9), who was likewise called Basemath (36:3-4). That two of Esau’s wives should be named Basemath could be because Esau chose to give both the same affectionate name, which means “fragrant.”<\/p>\n<p>3. King Solomon’s daughter who married Ahimaaz, the king’s administrator in Naphtali (1 Kgs 4:15).<\/p>","summary_ro":"BASEMATH 1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2). 2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6...","summary_en":"BASEMATH 1. Daughter of Elon the Hittite. Basemath was a Canaanite woman whom Esau married against his parents’ wishes (Gn 26:34). Basemath may be the same as Elon’s daughter Adah, or perhaps was her sister (36:2). 2. Ishmael’s daughter, who married Esau (Gn 36:3) and bore Reuel to him (vv 4, 10). This Basemath is probably the same as Ishmael’s daughter Mahalath (28:9). Since Ishmael was the son of the patriarch Abraham, this marriage would have been more acceptable to Isaac and Rebekah (36:6...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29053,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Period of the Patriarchs","title_en":"Period of the Patriarchs","content_ro":"<h3>PATRIARCHS, P<span>eriod of the<\/span><\/h3>\n<p>Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have any fixed external point of reference from which to calculate. While this chapter does refer to historical persons and places, we cannot identify with certainty any one of the kings. The Italian excavators of Tell Mardikh (ancient Ebla) have reported finding the names of the “Cities of the Plain” of Genesis 14:2 (whose destruction is reported in Gn 19) and even the name of one of their kings on the clay tablets excavated. These clay tablets seem to date from well before 2000 <span>BC<\/span>, which is too early for Abraham; all that they would prove is that the cities were in existence long before his time. What we can say is that the patriarchs must have belonged to the middle Bronze Age, probably early in the second millennium <span>BC<\/span>, and that this was the general period of the Amorite “drift” into Palestine from the north and the west. The most usual modern view is that the Amorite migration was in two “waves,” the earlier one being seminomadic (like Abraham’s friends Aner, Eshcol, and Mamre, Gn 14:13), and the second and later wave, probably from Syria in the north, being urbanizers and settlers (the group usually described as “the Amorites” in the catalog of the various races in Canaan, e.g., Ex 3:8). The society of the time of the patriarchs has been described as “dimorphic,” or twofold. On the one hand, there were the city communities, while on the other there were open village settlements and seminomadic tribes that at times were loosely grouped around the towns and at times drifted away from them. It is against this sort of background that we must imagine the patriarchs. Joseph, of course, lived in the fully settled world of Egypt, but Scripture does not give us the name of the pharaoh of his day.<\/p>\n<p class=\"h2\" id=\"GeographicalRange\">Geographical Range<\/p>\n<p>For such an early period, and seeing that it is really only the chronicle of one family, the patriarchal history has a remarkable geographic and climatic range, covering many hundreds of miles of varied country. It begins at Ur, an old Sumerian city on the Persian Gulf at one extreme end of the Fertile Crescent. Then the center of interest moves far to the northwest, to Haran on the Balikh River, between the Tigris and the Euphrates Rivers in their upper courses. Then the action sweeps far southwest to Palestine. But twice the interest moves back to Haran, and twice it goes into the Egyptian Delta. This is truly history on a wide canvas. Even when in Palestine, there is no fixed, quiet center of life. The patriarchs are endlessly on the move, backward and forward, mostly along the north-south mountain spine, but sometimes also in the coastal plain and even in Transjordan. Nor is there steady development; some groups slip away from the seminomadic life to join the city cultures (like Lot in Gn 13:12), while others melt back into the desert or semidesert (like Ishmael in 25:18, or Esau in 36:6-8). Yet always at the center the life of the patriarchs goes on.<\/p>\n<p class=\"h2\" id=\"Importance\">Importance<\/p>\n<p>It is impossible to exaggerate the importance of the place of the patriarchs in God’s gradually unfolding plan of redemption. The process that is to culminate in the coming of Christ begins with Abraham (Jn 8:56). This is not, of course, to deny that in a more general sense God’s plan of salvation begins to unfold in the opening chapters of Genesis. But in a more special way, God’s particular revelation begins with the call of Abraham (Gn 12:1-3) and continues, with ever-increasing clarity, through the lives of the other patriarchs. It is no accident that the Bible speaks of God as the God of Abraham, Isaac, and Jacob even at the moment when a further revelation is about to be made to Moses (Ex 3:6). This is because the revelation made to the earlier patriarchs is the foundation of all that follows; indeed, we in the New Covenant look back to Abraham as our “father” too (Rom 4:16).<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Isaac; Israel, History of; Jacob #1; Joseph #1.<\/p>","content_en":"<h3>PATRIARCHS, P<span>eriod of the<\/span><\/h3>\n<p>Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have any fixed external point of reference from which to calculate. While this chapter does refer to historical persons and places, we cannot identify with certainty any one of the kings. The Italian excavators of Tell Mardikh (ancient Ebla) have reported finding the names of the “Cities of the Plain” of Genesis 14:2 (whose destruction is reported in Gn 19) and even the name of one of their kings on the clay tablets excavated. These clay tablets seem to date from well before 2000 <span>BC<\/span>, which is too early for Abraham; all that they would prove is that the cities were in existence long before his time. What we can say is that the patriarchs must have belonged to the middle Bronze Age, probably early in the second millennium <span>BC<\/span>, and that this was the general period of the Amorite “drift” into Palestine from the north and the west. The most usual modern view is that the Amorite migration was in two “waves,” the earlier one being seminomadic (like Abraham’s friends Aner, Eshcol, and Mamre, Gn 14:13), and the second and later wave, probably from Syria in the north, being urbanizers and settlers (the group usually described as “the Amorites” in the catalog of the various races in Canaan, e.g., Ex 3:8). The society of the time of the patriarchs has been described as “dimorphic,” or twofold. On the one hand, there were the city communities, while on the other there were open village settlements and seminomadic tribes that at times were loosely grouped around the towns and at times drifted away from them. It is against this sort of background that we must imagine the patriarchs. Joseph, of course, lived in the fully settled world of Egypt, but Scripture does not give us the name of the pharaoh of his day.<\/p>\n<p class=\"h2\" id=\"GeographicalRange\">Geographical Range<\/p>\n<p>For such an early period, and seeing that it is really only the chronicle of one family, the patriarchal history has a remarkable geographic and climatic range, covering many hundreds of miles of varied country. It begins at Ur, an old Sumerian city on the Persian Gulf at one extreme end of the Fertile Crescent. Then the center of interest moves far to the northwest, to Haran on the Balikh River, between the Tigris and the Euphrates Rivers in their upper courses. Then the action sweeps far southwest to Palestine. But twice the interest moves back to Haran, and twice it goes into the Egyptian Delta. This is truly history on a wide canvas. Even when in Palestine, there is no fixed, quiet center of life. The patriarchs are endlessly on the move, backward and forward, mostly along the north-south mountain spine, but sometimes also in the coastal plain and even in Transjordan. Nor is there steady development; some groups slip away from the seminomadic life to join the city cultures (like Lot in Gn 13:12), while others melt back into the desert or semidesert (like Ishmael in 25:18, or Esau in 36:6-8). Yet always at the center the life of the patriarchs goes on.<\/p>\n<p class=\"h2\" id=\"Importance\">Importance<\/p>\n<p>It is impossible to exaggerate the importance of the place of the patriarchs in God’s gradually unfolding plan of redemption. The process that is to culminate in the coming of Christ begins with Abraham (Jn 8:56). This is not, of course, to deny that in a more general sense God’s plan of salvation begins to unfold in the opening chapters of Genesis. But in a more special way, God’s particular revelation begins with the call of Abraham (Gn 12:1-3) and continues, with ever-increasing clarity, through the lives of the other patriarchs. It is no accident that the Bible speaks of God as the God of Abraham, Isaac, and Jacob even at the moment when a further revelation is about to be made to Moses (Ex 3:6). This is because the revelation made to the earlier patriarchs is the foundation of all that follows; indeed, we in the New Covenant look back to Abraham as our “father” too (Rom 4:16).<\/p>\n<p><em>See also<\/em> Abraham; Chronology of the Bible (Old Testament); Isaac; Israel, History of; Jacob #1; Joseph #1.<\/p>","summary_ro":"PATRIARCHS, Period of the Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50). Date Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have ...","summary_en":"PATRIARCHS, Period of the Period of time during which the biblical fathers of Israel lived. The Bible tells of long-lived patriarchs before the Flood (Gn 1–5), of Noah (chs 6–9), and of a line of patriarchs after the Flood (chs 10–11). However, the word in the narrower sense usually refers to Abraham, Isaac, and Jacob (chs 12–36), with the addition of Joseph (chs 37–50). Date Exact dating of the patriarchs is difficult because, apart from the kings mentioned in Genesis 14:1-2, we do not have ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":43389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:7","title_en":"Study Note: Geneza 36:7","content_ro":"<p><strong>36:7-8<\/strong> <em>Esau<\/em>, like Lot, left for the eastern land (cp. 13:5-6).<\/p>","content_en":"<p><strong>36:7-8<\/strong> <em>Esau<\/em>, like Lot, left for the eastern land (cp. 13:5-6).<\/p>","summary_ro":"36:7-8 Esau, like Lot, left for the eastern land (cp. 13:5-6).","summary_en":"36:7-8 Esau, like Lot, left for the eastern land (cp. 13:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:7","title_en":"Study Note: Geneza 36:7","content_ro":"<p><strong>36:7-8<\/strong> <em>Esau<\/em>, like Lot, left for the eastern land (cp. 13:5-6).<\/p>","content_en":"<p><strong>36:7-8<\/strong> <em>Esau<\/em>, like Lot, left for the eastern land (cp. 13:5-6).<\/p>","summary_ro":"36:7-8 Esau, like Lot, left for the eastern land (cp. 13:5-6).","summary_en":"36:7-8 Esau, like Lot, left for the eastern land (cp. 13:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98641,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:7","title_en":"Study Note: Geneza 36:7","content_ro":"<p><strong>36:7-8<\/strong> <em>Esau<\/em>, like Lot, left for the eastern land (cp. 13:5-6).<\/p>","content_en":"<p><strong>36:7-8<\/strong> <em>Esau<\/em>, like Lot, left for the eastern land (cp. 13:5-6).<\/p>","summary_ro":"36:7-8 Esau, like Lot, left for the eastern land (cp. 13:5-6).","summary_en":"36:7-8 Esau, like Lot, left for the eastern land (cp. 13:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126267,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:7","title_en":"Study Note: Geneza 36:7","content_ro":"<p><strong>36:7-8<\/strong> <em>Esau<\/em>, like Lot, left for the eastern land (cp. 13:5-6).<\/p>","content_en":"<p><strong>36:7-8<\/strong> <em>Esau<\/em>, like Lot, left for the eastern land (cp. 13:5-6).<\/p>","summary_ro":"36:7-8 Esau, like Lot, left for the eastern land (cp. 13:5-6).","summary_en":"36:7-8 Esau, like Lot, left for the eastern land (cp. 13:5-6).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":24457,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Marriage Customs Marriage","title_en":"Marriage Customs Marriage","content_ro":"<h3>MARRIAGE, MARRIAGE CUSTOMS<\/h3>\n<p>The joining together of male and female in matrimony, as practiced by various cultures.<\/p>\n<p>The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24).<\/p>\n<p>Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the early monarchy, it is difficult to be certain about the matter, despite the importance in Egypt, and perhaps elsewhere, of the role of the mother in determining descent.<\/p>\n<p>Generally, the bride left her parents when she married and went to live with her husband’s clan, as Rebekah did (Gn 24:58-59). The phrase “to marry a wife” is from a root meaning to “become master” (Dt 21:13), and the wife frequently treated her husband as, and referred to him as, master.<\/p>\n<p>Hebrew genealogical lists indicate that descent was reckoned through the male line (Gn 5:10; 36:9-43; Nm 1:1-15; Ru 4:18-22; 1 Chr 1:1-9). The important right of naming a child, indicating power and authority over that child, was exercised almost equally between father and mother in biblical references (cf. Gn 4:1, 25-26; 5:29; 35:18; 1 Sm 1:20; 4:21; Is 8:3; Hos 1:4-9). Sons were frequently named after their fathers and were identified with them.<\/p>\n<p>The father was the authority figure in the home in a patriarchal society. His wife and children were regarded as his possessions in somewhat the same way as his fields and livestock (Ex 20:17; Dt 5:21). He had the right to sell his daughters (Ex 21:7; Neh 5:5), and even had the power of life and death over his children.<\/p>\n<p>The ease with which a man could terminate a marriage by divorcing his wife also shows the measure of his authority in the family (Dt 24:1-4; cf. 22:13-21).<\/p>\n<p>A levirate marriage was instituted to preserve a family name and inheritance. When a man died, the responsibility for maintaining his widow and any children that she might have fell upon her husband’s closest male relative. The order of responsibility is set out in Deuteronomy 25:5-10. Normally, the brother of the deceased husband living with the clan was expected to enter into a levirate marriage with the widow. If she was childless, the firstborn of the new marriage was regarded as a child of the deceased. Levirate marriage was also known to the Canaanites, Assyrians, and Hittites.<\/p>\n<p>The most familiar levirate situation in the OT, although not conforming strictly to the law of Deuteronomy 25, is described in the book of Ruth. It was essential for Ruth to find some close male relative to marry her so that the family name and property could be preserved. The closest male relative declined the responsibility, feeling that it was a double imposition, first, to have to purchase the land and support Ruth, and second, to know that the first son would be regarded as her dead husband’s child, bearing his name and inheriting the land. Boaz agreed to undertake the responsibility (Ru 2:20–4:10).<\/p>\n<p>Despite numerous examples of polygamy cited in the OT, there is no doubt that the vast majority of the Israelites were monogamous. There are no examples given of large polygamous marriages in the families of commoners.<\/p>\n<p>The original instruction to Adam was that a “man . . . cleaves to his wife” (Gn 2:24). Hebrew laws generally imply that a marriage with one wife is the most acceptable form of marriage (Ex 20:17; 21:5; Lv 18:8, 16-20; 20:10; Nm 5:12; Dt 5:21). Although this seems to have become the norm by the time of the monarchy, a king such as Solomon did not follow Hebrew traditions in this matter. In the postexilic period marriages were predominantly monogamous, although they were being terminated increasingly by divorce. In the NT period monogamy seems to have been the rule, although persons such as Herod the Great were polygamous. Christ taught that marriage should last the lifetime of the partners, and if a man divorced his wife and married another woman during his previous spouse’s lifetime, he committed adultery (Mt 5:31-32).<\/p>\n<p>Marriage generally took place with those who were close to the immediate family circle, and it was imperative, therefore, that limits on acceptable consanguinity should be imposed. In patriarchal times a man could marry his half sister on his father’s side (Gn 20:12), and this continued to be the case even under David (2 Sm 13:13), although it was specifically forbidden in Leviticus 20:17. As there is some contradiction between the marriage laws of Deuteronomy and those in the Law of Holiness (Dt 25:5; Lv 18:16), it is possible that there was some modification of the stricter Levitical regulations. Marriages between cousins, such as Isaac with Rebekah, and Jacob with Rachel and Leah, were common. When a close relative was interested in marriage, it was almost impossible to refuse (Tb 6:13; 7:11-12). Moses was the offspring of a marriage between nephew and aunt (Ex 6:20; Nm 26:59), which would have been forbidden in Leviticus 18:12-13 and 20:19, as would Jacob’s marriage with two sisters at the same time (Gn 29:30).<\/p>\n<p>When the Israelites settled in Canaan, many of them married Canaanite women, much to the consternation of those who desired to maintain the purity of the Hebrew religion (1 Kgs 11:4). Such intermarriage was prohibited under Mosaic law (Ex 34:15-16; Dt 7:3-4), although many Israelites ignored these regulations and continued to indulge in mixed marriages. If a woman was captured in war and was prepared to abandon her native country, an exception could be made (Dt 21:10-14). By contrast, Samson married a Philistine woman who remained with her own people, but who received conjugal visits from her husband periodically (Jgs 14:8–15:2).<\/p>\n<p>The danger of intermarriage affecting the purity of Hebrew religion was considered so great that in the postexilic period wholesale divorce was ordered where Jews had married foreign wives (Ezr 9:2; 10:3, 16-17). The intent was that the national religion should remain pure, even though homes and families were destroyed. Even in NT times, Paul denounced marriage with non-Christians (2 Cor 6:14-15).<\/p>\n<p>It is difficult to estimate at what age young people married. A boy was considered to be a man by his early teens, and late in Jewish tradition this transition was celebrated by the bar mitzvah, which generally occurred when the boy was 13.<\/p>\n<p>Normally the young man’s parents chose the bride. The resulting discussion about the marriage occurred between the groom’s parents and the bride’s parents, and often neither of the young people was consulted. It was not essential for the eldest in the family to be married first (Gn 29:26). When Abraham decided that Isaac should be married, a servant was sent to choose a bride from among Abraham’s relatives in Mesopotamia. The servant made contact with the bride’s brother and mother (24:33-53), and it was only afterward that Rebekah was asked to give her consent (vv 57-58). Her father was possibly incapacitated; otherwise, it would have been unlikely that her consent would have been asked at all.<\/p>\n<p>One of the reasons why the average young man would not have been able to afford more than one wife was the practice of the bride-price, which had to be paid to the bride’s father. It was possible to substitute service for the bride-price (Gn 29:15-30), or the completion of an appointed task (1 Sm 18:25-27). A specific sum is mentioned for the bride-price in the case of a virgin who had been raped and who had to be purchased by her seducer. The price was set at 50 shekels, but this was considered to be a punishment; it is probable that the normal amount was between 10 and 320 shekels (Lv 27:4-5).<\/p>\n<p>At the time of the second temple, a virgin bride was considered to be worth 50 shekels, and a widow or divorced woman about half that sum. During this period, a virgin bride was normally married in midweek so that, if her husband found her not to be a virgin, he could bring proof to the court the following day, which would still be in advance of the Sabbath. A widow or a divorced woman normally married on the equivalent of a Thursday, giving her a full day with her husband before the Sabbath.<\/p>\n<p>Marriage was a covenant or alliance between two families. It thus united them, and by extending the kinship, the overall size of the group was increased. This was important in a society where responsibilities for relatives, however distant, were accepted unhesitatingly. The covenant concept also could have political overtones, as with the marriage between Solomon and the Egyptian princess (1 Kgs 11:1) or Ahab of Israel and Jezebel of Tyre (16:31).<\/p>\n<p>The sealing of the covenant included the transfer of gifts, which would establish the wealth and status of the donor and of the bride (Gn 34:12). In the ancient Near East, the giving of a gift was thought to include a part of the donor, so that the giver was actually offering a portion of himself. The gift that sealed the covenant also established the donor’s authority over the bride.<\/p>\n<p>The next stage in the marriage procedure was the betrothal. First mentioned in Exodus 22:16, the term is used several times in Deuteronomy (Dt 20:7; 22:23-24). The betrothal had the legal status of a marriage (Dt 28:30; 2 Sm 3:14), and anyone violating a betrothed virgin would be stoned, according to the law of Deuteronomy, for violating his neighbor’s “wife” (Dt 22:23-24). The meaning of a betrothal involved taking possession, in a manner similar to that of receiving tribute. Nevertheless, there remained a distinction between betrothing a woman and taking her as a wife (20:7). During the period of betrothal, the prospective groom was exempt from military service. It was assumed that the betrothal was a formal part of a permanent relationship (Mt 1:18; Lk 1:27; 2:5).<\/p>\n<p>A man who was to marry another’s daughter was already regarded as a son-in-law at the time of betrothal (Gn 19:14). Mary, as Joseph’s betrothed, was actually considered his wife, although he did not have intercourse with her until after the birth of Jesus.<\/p>\n<p>The first biblical record of a wedding being celebrated by a feast is in the story of Jacob (Gn 29:22). There was no actual marriage contract recorded until its mention in the book of Tobit (Tb 7:12). This contract was not considered valid until the couple had cohabited for a week (Gn 29:27; Jgs 14:12, 18). When Samson left his bride before the end of the seven-day period, the bride’s parents considered the marriage void and gave her to another man (Jgs 14:20).<\/p>\n<p>The wedding was an occasion of great family rejoicing. The special clothing of the bride and groom (Is 61:10; Ez 16:9-13) included for the bride a fine dress often adorned with jewels (Ps 45:14-15; Is 61:10) and other ornaments, while the bridegroom had fine clothing and wore a diadem (Sg 3:11; Is 61:10). The bride wore a veil (Gn 24:65; Sg 4:3), which was removed in the bridal chamber. This would account for Rebekah’s need to veil herself in the presence of Isaac, her fiancé (Gn 24:65), and also for the ease with which Laban was able to replace Rachel with Leah on Jacob’s wedding night (29:23-25).<\/p>\n<p>Symbolic ceremonies may sometimes have been included as part of the betrothal or wedding ceremonies, such as Ruth’s request that Boaz spread his skirt over her to indicate that he was taking her to wife (Ru 3:9). Another ritual may have been the ceremonial removal of the bride’s girdle by the groom in the nuptial chamber, which was a room or tent specially prepared for the newly married couple. The marriage was normally consummated on the first night (Gn 29:23; Tb 8:1), and the stained linen would be retained as evidence of the bride’s virginity.<\/p>\n<p>In a contrast to the elaborate procession and feasting of the marriage, divorce was simple. A man could divorce his wife if he found fault with her in any particular matter, and this right was not abolished until the 11th century <span>AD<\/span>. Divorce was discouraged, however, and gradually the procedure became more complex, being hedged about with a number of deterrents.<\/p>\n<p>As the laws regarding divorce became more complex, so the procedure became increasingly expensive. At a later time a lawyer, or sometimes a rabbi, would give advice, especially on such matters as the return of property rightly belonging to the bride or her family.<\/p>\n<p>If a bride was found to have committed adultery, the husband was thought to be entitled to a divorce. This was also the case if he even suspected her of infidelity. He could also divorce his wife if he felt that she had violated normal morality, had become apostate, or had been less than efficient in the management of her household. If a woman refused her husband his conjugal rights for a period of at least one year, she could be divorced. Other grounds for divorcing a wife included insulting behavior to a husband or his relatives, contracting an incurable disease, or refusing to accompany her husband when he moved the domicile to a new area.<\/p>\n<p>In general, the status of the wife was low. Despite the fact that she gave advice, managed the household, educated the young children, and worked alongside her husband when necessary, he was still her master, and her role was to obey. She was little more than a servant, although better than a slave, for she could not be sold even though she could be divorced.<\/p>\n<p>In the frequent figurative uses of marriage in the OT, the Hebrew people and God are referred to in terms of bride and bridegroom (Is 62:4-5; Jer 2:2). The desolation that is about to overtake Judah is contrasted by Jeremiah with the celebration of a wedding feast (Jer 7:34; 16:9; 25:10). Figurative forms are used again in Hosea, where God rejects the relationship with his wife, Israel (Hos 2:2), but is prepared to accept her again if she resumes her faithful practices (vv 19-20).<\/p>\n<p>In the NT, John the Baptist compares his sense of joy with that of a friend of the groom at a wedding (Jn 3:29), while Jesus himself made reference to the wedding preparations in the parable of the wise and foolish virgins (Mt 25:1-12). In the story of the marriage feast (22:1-14) Christ mentions quite incidentally the fact that wedding robes were provided for the guests at such ceremonies. The theme of the Christian church as the bride of Christ occurs in such books as 2 Corinthians, Ephesians, and Revelation.<\/p>\n<p class=\"h2\" id=\"JesusTeachingsonMarriageandAdultery\">Jesus’ Teachings on Marriage and Adultery<\/p>\n<p>In the realm of civil law there are changes of emphasis in Jesus’ teaching over against the OT. For example, the OT did not regard infidelity by a husband as adultery against his wife. When challenged by the Jews, Jesus said that originally God had made one wife for a man; therefore, there should be no divorce (Mk 10:2-9). Further, he stated if a man does divorce his wife and marry again, he “commits adultery against her” (v 11). Thus, Jesus made man and woman equal as regards adultery. An unfaithful husband is just as adulterous as an unfaithful wife. This revolutionary teaching struck the disciples as severe (see Mt 19:10), but it illustrates what Jesus meant when he said their righteousness must be greater than that of the Jewish leaders (5:20).<\/p>\n<p>There is a slight difference in Matthew’s account of Jesus’ teaching, which has led some scholars to argue that Jesus was not quite as strict as the above summary suggests. According to Matthew 19:9, a wife’s “unchastity” (probably some sexual misconduct) allows an aggrieved husband to divorce her and marry again. If this remark concluded the passage, this interpretation would be the simplest. However, from the context it is more likely that Jesus allowed innocent spouses to separate from their wives but not to remarry. This explains why the disciples were so shocked and why Jesus went on to speak about some who refuse to marry for the sake of the kingdom of heaven (Mt 19:12). This was also the way the church interpreted the passage for the first five centuries. They allowed Christians to separate but not to remarry (cf. 1 Cor 7:11).<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Concubinage, Concubines; Divorce; Family Life and Relations; Sex, Sexuality; Virgin.<\/p>","content_en":"<h3>MARRIAGE, MARRIAGE CUSTOMS<\/h3>\n<p>The joining together of male and female in matrimony, as practiced by various cultures.<\/p>\n<p>The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24).<\/p>\n<p>Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the early monarchy, it is difficult to be certain about the matter, despite the importance in Egypt, and perhaps elsewhere, of the role of the mother in determining descent.<\/p>\n<p>Generally, the bride left her parents when she married and went to live with her husband’s clan, as Rebekah did (Gn 24:58-59). The phrase “to marry a wife” is from a root meaning to “become master” (Dt 21:13), and the wife frequently treated her husband as, and referred to him as, master.<\/p>\n<p>Hebrew genealogical lists indicate that descent was reckoned through the male line (Gn 5:10; 36:9-43; Nm 1:1-15; Ru 4:18-22; 1 Chr 1:1-9). The important right of naming a child, indicating power and authority over that child, was exercised almost equally between father and mother in biblical references (cf. Gn 4:1, 25-26; 5:29; 35:18; 1 Sm 1:20; 4:21; Is 8:3; Hos 1:4-9). Sons were frequently named after their fathers and were identified with them.<\/p>\n<p>The father was the authority figure in the home in a patriarchal society. His wife and children were regarded as his possessions in somewhat the same way as his fields and livestock (Ex 20:17; Dt 5:21). He had the right to sell his daughters (Ex 21:7; Neh 5:5), and even had the power of life and death over his children.<\/p>\n<p>The ease with which a man could terminate a marriage by divorcing his wife also shows the measure of his authority in the family (Dt 24:1-4; cf. 22:13-21).<\/p>\n<p>A levirate marriage was instituted to preserve a family name and inheritance. When a man died, the responsibility for maintaining his widow and any children that she might have fell upon her husband’s closest male relative. The order of responsibility is set out in Deuteronomy 25:5-10. Normally, the brother of the deceased husband living with the clan was expected to enter into a levirate marriage with the widow. If she was childless, the firstborn of the new marriage was regarded as a child of the deceased. Levirate marriage was also known to the Canaanites, Assyrians, and Hittites.<\/p>\n<p>The most familiar levirate situation in the OT, although not conforming strictly to the law of Deuteronomy 25, is described in the book of Ruth. It was essential for Ruth to find some close male relative to marry her so that the family name and property could be preserved. The closest male relative declined the responsibility, feeling that it was a double imposition, first, to have to purchase the land and support Ruth, and second, to know that the first son would be regarded as her dead husband’s child, bearing his name and inheriting the land. Boaz agreed to undertake the responsibility (Ru 2:20–4:10).<\/p>\n<p>Despite numerous examples of polygamy cited in the OT, there is no doubt that the vast majority of the Israelites were monogamous. There are no examples given of large polygamous marriages in the families of commoners.<\/p>\n<p>The original instruction to Adam was that a “man . . . cleaves to his wife” (Gn 2:24). Hebrew laws generally imply that a marriage with one wife is the most acceptable form of marriage (Ex 20:17; 21:5; Lv 18:8, 16-20; 20:10; Nm 5:12; Dt 5:21). Although this seems to have become the norm by the time of the monarchy, a king such as Solomon did not follow Hebrew traditions in this matter. In the postexilic period marriages were predominantly monogamous, although they were being terminated increasingly by divorce. In the NT period monogamy seems to have been the rule, although persons such as Herod the Great were polygamous. Christ taught that marriage should last the lifetime of the partners, and if a man divorced his wife and married another woman during his previous spouse’s lifetime, he committed adultery (Mt 5:31-32).<\/p>\n<p>Marriage generally took place with those who were close to the immediate family circle, and it was imperative, therefore, that limits on acceptable consanguinity should be imposed. In patriarchal times a man could marry his half sister on his father’s side (Gn 20:12), and this continued to be the case even under David (2 Sm 13:13), although it was specifically forbidden in Leviticus 20:17. As there is some contradiction between the marriage laws of Deuteronomy and those in the Law of Holiness (Dt 25:5; Lv 18:16), it is possible that there was some modification of the stricter Levitical regulations. Marriages between cousins, such as Isaac with Rebekah, and Jacob with Rachel and Leah, were common. When a close relative was interested in marriage, it was almost impossible to refuse (Tb 6:13; 7:11-12). Moses was the offspring of a marriage between nephew and aunt (Ex 6:20; Nm 26:59), which would have been forbidden in Leviticus 18:12-13 and 20:19, as would Jacob’s marriage with two sisters at the same time (Gn 29:30).<\/p>\n<p>When the Israelites settled in Canaan, many of them married Canaanite women, much to the consternation of those who desired to maintain the purity of the Hebrew religion (1 Kgs 11:4). Such intermarriage was prohibited under Mosaic law (Ex 34:15-16; Dt 7:3-4), although many Israelites ignored these regulations and continued to indulge in mixed marriages. If a woman was captured in war and was prepared to abandon her native country, an exception could be made (Dt 21:10-14). By contrast, Samson married a Philistine woman who remained with her own people, but who received conjugal visits from her husband periodically (Jgs 14:8–15:2).<\/p>\n<p>The danger of intermarriage affecting the purity of Hebrew religion was considered so great that in the postexilic period wholesale divorce was ordered where Jews had married foreign wives (Ezr 9:2; 10:3, 16-17). The intent was that the national religion should remain pure, even though homes and families were destroyed. Even in NT times, Paul denounced marriage with non-Christians (2 Cor 6:14-15).<\/p>\n<p>It is difficult to estimate at what age young people married. A boy was considered to be a man by his early teens, and late in Jewish tradition this transition was celebrated by the bar mitzvah, which generally occurred when the boy was 13.<\/p>\n<p>Normally the young man’s parents chose the bride. The resulting discussion about the marriage occurred between the groom’s parents and the bride’s parents, and often neither of the young people was consulted. It was not essential for the eldest in the family to be married first (Gn 29:26). When Abraham decided that Isaac should be married, a servant was sent to choose a bride from among Abraham’s relatives in Mesopotamia. The servant made contact with the bride’s brother and mother (24:33-53), and it was only afterward that Rebekah was asked to give her consent (vv 57-58). Her father was possibly incapacitated; otherwise, it would have been unlikely that her consent would have been asked at all.<\/p>\n<p>One of the reasons why the average young man would not have been able to afford more than one wife was the practice of the bride-price, which had to be paid to the bride’s father. It was possible to substitute service for the bride-price (Gn 29:15-30), or the completion of an appointed task (1 Sm 18:25-27). A specific sum is mentioned for the bride-price in the case of a virgin who had been raped and who had to be purchased by her seducer. The price was set at 50 shekels, but this was considered to be a punishment; it is probable that the normal amount was between 10 and 320 shekels (Lv 27:4-5).<\/p>\n<p>At the time of the second temple, a virgin bride was considered to be worth 50 shekels, and a widow or divorced woman about half that sum. During this period, a virgin bride was normally married in midweek so that, if her husband found her not to be a virgin, he could bring proof to the court the following day, which would still be in advance of the Sabbath. A widow or a divorced woman normally married on the equivalent of a Thursday, giving her a full day with her husband before the Sabbath.<\/p>\n<p>Marriage was a covenant or alliance between two families. It thus united them, and by extending the kinship, the overall size of the group was increased. This was important in a society where responsibilities for relatives, however distant, were accepted unhesitatingly. The covenant concept also could have political overtones, as with the marriage between Solomon and the Egyptian princess (1 Kgs 11:1) or Ahab of Israel and Jezebel of Tyre (16:31).<\/p>\n<p>The sealing of the covenant included the transfer of gifts, which would establish the wealth and status of the donor and of the bride (Gn 34:12). In the ancient Near East, the giving of a gift was thought to include a part of the donor, so that the giver was actually offering a portion of himself. The gift that sealed the covenant also established the donor’s authority over the bride.<\/p>\n<p>The next stage in the marriage procedure was the betrothal. First mentioned in Exodus 22:16, the term is used several times in Deuteronomy (Dt 20:7; 22:23-24). The betrothal had the legal status of a marriage (Dt 28:30; 2 Sm 3:14), and anyone violating a betrothed virgin would be stoned, according to the law of Deuteronomy, for violating his neighbor’s “wife” (Dt 22:23-24). The meaning of a betrothal involved taking possession, in a manner similar to that of receiving tribute. Nevertheless, there remained a distinction between betrothing a woman and taking her as a wife (20:7). During the period of betrothal, the prospective groom was exempt from military service. It was assumed that the betrothal was a formal part of a permanent relationship (Mt 1:18; Lk 1:27; 2:5).<\/p>\n<p>A man who was to marry another’s daughter was already regarded as a son-in-law at the time of betrothal (Gn 19:14). Mary, as Joseph’s betrothed, was actually considered his wife, although he did not have intercourse with her until after the birth of Jesus.<\/p>\n<p>The first biblical record of a wedding being celebrated by a feast is in the story of Jacob (Gn 29:22). There was no actual marriage contract recorded until its mention in the book of Tobit (Tb 7:12). This contract was not considered valid until the couple had cohabited for a week (Gn 29:27; Jgs 14:12, 18). When Samson left his bride before the end of the seven-day period, the bride’s parents considered the marriage void and gave her to another man (Jgs 14:20).<\/p>\n<p>The wedding was an occasion of great family rejoicing. The special clothing of the bride and groom (Is 61:10; Ez 16:9-13) included for the bride a fine dress often adorned with jewels (Ps 45:14-15; Is 61:10) and other ornaments, while the bridegroom had fine clothing and wore a diadem (Sg 3:11; Is 61:10). The bride wore a veil (Gn 24:65; Sg 4:3), which was removed in the bridal chamber. This would account for Rebekah’s need to veil herself in the presence of Isaac, her fiancé (Gn 24:65), and also for the ease with which Laban was able to replace Rachel with Leah on Jacob’s wedding night (29:23-25).<\/p>\n<p>Symbolic ceremonies may sometimes have been included as part of the betrothal or wedding ceremonies, such as Ruth’s request that Boaz spread his skirt over her to indicate that he was taking her to wife (Ru 3:9). Another ritual may have been the ceremonial removal of the bride’s girdle by the groom in the nuptial chamber, which was a room or tent specially prepared for the newly married couple. The marriage was normally consummated on the first night (Gn 29:23; Tb 8:1), and the stained linen would be retained as evidence of the bride’s virginity.<\/p>\n<p>In a contrast to the elaborate procession and feasting of the marriage, divorce was simple. A man could divorce his wife if he found fault with her in any particular matter, and this right was not abolished until the 11th century <span>AD<\/span>. Divorce was discouraged, however, and gradually the procedure became more complex, being hedged about with a number of deterrents.<\/p>\n<p>As the laws regarding divorce became more complex, so the procedure became increasingly expensive. At a later time a lawyer, or sometimes a rabbi, would give advice, especially on such matters as the return of property rightly belonging to the bride or her family.<\/p>\n<p>If a bride was found to have committed adultery, the husband was thought to be entitled to a divorce. This was also the case if he even suspected her of infidelity. He could also divorce his wife if he felt that she had violated normal morality, had become apostate, or had been less than efficient in the management of her household. If a woman refused her husband his conjugal rights for a period of at least one year, she could be divorced. Other grounds for divorcing a wife included insulting behavior to a husband or his relatives, contracting an incurable disease, or refusing to accompany her husband when he moved the domicile to a new area.<\/p>\n<p>In general, the status of the wife was low. Despite the fact that she gave advice, managed the household, educated the young children, and worked alongside her husband when necessary, he was still her master, and her role was to obey. She was little more than a servant, although better than a slave, for she could not be sold even though she could be divorced.<\/p>\n<p>In the frequent figurative uses of marriage in the OT, the Hebrew people and God are referred to in terms of bride and bridegroom (Is 62:4-5; Jer 2:2). The desolation that is about to overtake Judah is contrasted by Jeremiah with the celebration of a wedding feast (Jer 7:34; 16:9; 25:10). Figurative forms are used again in Hosea, where God rejects the relationship with his wife, Israel (Hos 2:2), but is prepared to accept her again if she resumes her faithful practices (vv 19-20).<\/p>\n<p>In the NT, John the Baptist compares his sense of joy with that of a friend of the groom at a wedding (Jn 3:29), while Jesus himself made reference to the wedding preparations in the parable of the wise and foolish virgins (Mt 25:1-12). In the story of the marriage feast (22:1-14) Christ mentions quite incidentally the fact that wedding robes were provided for the guests at such ceremonies. The theme of the Christian church as the bride of Christ occurs in such books as 2 Corinthians, Ephesians, and Revelation.<\/p>\n<p class=\"h2\" id=\"JesusTeachingsonMarriageandAdultery\">Jesus’ Teachings on Marriage and Adultery<\/p>\n<p>In the realm of civil law there are changes of emphasis in Jesus’ teaching over against the OT. For example, the OT did not regard infidelity by a husband as adultery against his wife. When challenged by the Jews, Jesus said that originally God had made one wife for a man; therefore, there should be no divorce (Mk 10:2-9). Further, he stated if a man does divorce his wife and marry again, he “commits adultery against her” (v 11). Thus, Jesus made man and woman equal as regards adultery. An unfaithful husband is just as adulterous as an unfaithful wife. This revolutionary teaching struck the disciples as severe (see Mt 19:10), but it illustrates what Jesus meant when he said their righteousness must be greater than that of the Jewish leaders (5:20).<\/p>\n<p>There is a slight difference in Matthew’s account of Jesus’ teaching, which has led some scholars to argue that Jesus was not quite as strict as the above summary suggests. According to Matthew 19:9, a wife’s “unchastity” (probably some sexual misconduct) allows an aggrieved husband to divorce her and marry again. If this remark concluded the passage, this interpretation would be the simplest. However, from the context it is more likely that Jesus allowed innocent spouses to separate from their wives but not to remarry. This explains why the disciples were so shocked and why Jesus went on to speak about some who refuse to marry for the sake of the kingdom of heaven (Mt 19:12). This was also the way the church interpreted the passage for the first five centuries. They allowed Christians to separate but not to remarry (cf. 1 Cor 7:11).<\/p>\n<p><em>See also<\/em> Adultery; Civil Law and Justice; Concubinage, Concubines; Divorce; Family Life and Relations; Sex, Sexuality; Virgin.<\/p>","summary_ro":"MARRIAGE, MARRIAGE CUSTOMS The joining together of male and female in matrimony, as practiced by various cultures. The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24). Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the...","summary_en":"MARRIAGE, MARRIAGE CUSTOMS The joining together of male and female in matrimony, as practiced by various cultures. The idea of marriage was ordained by God in his instruction to Adam that a man should leave his father and mother, and that he and his wife should be as one flesh (Gn 2:24). Several forms of marriage are referred to in the OT, the earliest of which seems to be based on a matrilineal principle. Although there appears to be some evidence for this in the middle Bronze Age and in the...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:9","title_en":"Study Note: Geneza 36:9","content_ro":"<p><strong>36:9-43<\/strong> This passage begins a second <em>account of Esau’s descendants<\/em> (36:1); it traces the family to subsequent generations and alliances.<\/p>","content_en":"<p><strong>36:9-43<\/strong> This passage begins a second <em>account of Esau’s descendants<\/em> (36:1); it traces the family to subsequent generations and alliances.<\/p>","summary_ro":"36:9-43 This passage begins a second account of Esau’s descendants (36:1); it traces the family to subsequent generations and alliances.","summary_en":"36:9-43 This passage begins a second account of Esau’s descendants (36:1); it traces the family to subsequent generations and alliances.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:9","title_en":"Study Note: Geneza 36:9","content_ro":"<p><strong>36:9-14<\/strong> The <em>descendants<\/em> of Esau’s five sons are named.<\/p>","content_en":"<p><strong>36:9-14<\/strong> The <em>descendants<\/em> of Esau’s five sons are named.<\/p>","summary_ro":"36:9-14 The descendants of Esau’s five sons are named.","summary_en":"36:9-14 The descendants of Esau’s five sons are named.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:9","title_en":"Study Note: Geneza 36:9","content_ro":"<p><strong>36:9-43<\/strong> This passage begins a second <em>account of Esau’s descendants<\/em> (36:1); it traces the family to subsequent generations and alliances.<\/p>","content_en":"<p><strong>36:9-43<\/strong> This passage begins a second <em>account of Esau’s descendants<\/em> (36:1); it traces the family to subsequent generations and alliances.<\/p>","summary_ro":"36:9-43 This passage begins a second account of Esau’s descendants (36:1); it traces the family to subsequent generations and alliances.","summary_en":"36:9-43 This passage begins a second account of Esau’s descendants (36:1); it traces the family to subsequent generations and alliances.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:9","title_en":"Study Note: Geneza 36:9","content_ro":"<p><strong>36:9-14<\/strong> The <em>descendants<\/em> of Esau’s five sons are named.<\/p>","content_en":"<p><strong>36:9-14<\/strong> The <em>descendants<\/em> of Esau’s five sons are named.<\/p>","summary_ro":"36:9-14 The descendants of Esau’s five sons are named.","summary_en":"36:9-14 The descendants of Esau’s five sons are named.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98642,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:9","title_en":"Study Note: Geneza 36:9","content_ro":"<p><strong>36:9-43<\/strong> This passage begins a second <em>account of Esau’s descendants<\/em> (36:1); it traces the family to subsequent generations and alliances.<\/p>","content_en":"<p><strong>36:9-43<\/strong> This passage begins a second <em>account of Esau’s descendants<\/em> (36:1); it traces the family to subsequent generations and alliances.<\/p>","summary_ro":"36:9-43 This passage begins a second account of Esau’s descendants (36:1); it traces the family to subsequent generations and alliances.","summary_en":"36:9-43 This passage begins a second account of Esau’s descendants (36:1); it traces the family to subsequent generations and alliances.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98643,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:9","title_en":"Study Note: Geneza 36:9","content_ro":"<p><strong>36:9-14<\/strong> The <em>descendants<\/em> of Esau’s five sons are named.<\/p>","content_en":"<p><strong>36:9-14<\/strong> The <em>descendants<\/em> of Esau’s five sons are named.<\/p>","summary_ro":"36:9-14 The descendants of Esau’s five sons are named.","summary_en":"36:9-14 The descendants of Esau’s five sons are named.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126268,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:9","title_en":"Study Note: Geneza 36:9","content_ro":"<p><strong>36:9-43<\/strong> This passage begins a second <em>account of Esau’s descendants<\/em> (36:1); it traces the family to subsequent generations and alliances.<\/p>","content_en":"<p><strong>36:9-43<\/strong> This passage begins a second <em>account of Esau’s descendants<\/em> (36:1); it traces the family to subsequent generations and alliances.<\/p>","summary_ro":"36:9-43 This passage begins a second account of Esau’s descendants (36:1); it traces the family to subsequent generations and alliances.","summary_en":"36:9-43 This passage begins a second account of Esau’s descendants (36:1); it traces the family to subsequent generations and alliances.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126269,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:9","title_en":"Study Note: Geneza 36:9","content_ro":"<p><strong>36:9-14<\/strong> The <em>descendants<\/em> of Esau’s five sons are named.<\/p>","content_en":"<p><strong>36:9-14<\/strong> The <em>descendants<\/em> of Esau’s five sons are named.<\/p>","summary_ro":"36:9-14 The descendants of Esau’s five sons are named.","summary_en":"36:9-14 The descendants of Esau’s five sons are named.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":13231,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gatam","title_en":"Gatam","content_ro":"<h3>GATAM<\/h3>\n<p>Esau’s grandson, the fourth son of Eliphaz and an Edomite chief (Gn 36:11, 16; 1 Chr 1:36).<\/p>","content_en":"<h3>GATAM<\/h3>\n<p>Esau’s grandson, the fourth son of Eliphaz and an Edomite chief (Gn 36:11, 16; 1 Chr 1:36).<\/p>","summary_ro":"GATAM Esau’s grandson, the fourth son of Eliphaz and an Edomite chief (Gn 36:11, 16; 1 Chr 1:36).","summary_en":"GATAM Esau’s grandson, the fourth son of Eliphaz and an Edomite chief (Gn 36:11, 16; 1 Chr 1:36).","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21586,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kenaz","title_en":"Kenaz","content_ro":"<h3>KENAZ<\/h3>\n<p>Singular form of the name of the Kenizzite tribe, whose land was promised to Abraham’s descendants (Gn 15:19). The appearance of three men by this name in the OT may be explained by the spread of the Kenizzite tribe over Edom and southern Judah before the Israelite conquest.<\/p>\n<p>1. Grandson of Esau and chieftain of Edom (Gn 36:11, 15, 42; 1 Chr 1:36, 53).<\/p>\n<li>2. Father of Othniel (Jos 15:17; Jgs 1:13; 3:9-11) and Seraiah (1 Chr 4:13).<\/li>\n<li>3. Caleb’s descendant (1 Chr 4:15). <em>See<\/em> Kenizzites.<\/li>","content_en":"<h3>KENAZ<\/h3>\n<p>Singular form of the name of the Kenizzite tribe, whose land was promised to Abraham’s descendants (Gn 15:19). The appearance of three men by this name in the OT may be explained by the spread of the Kenizzite tribe over Edom and southern Judah before the Israelite conquest.<\/p>\n<p>1. Grandson of Esau and chieftain of Edom (Gn 36:11, 15, 42; 1 Chr 1:36, 53).<\/p>\n<li>2. Father of Othniel (Jos 15:17; Jgs 1:13; 3:9-11) and Seraiah (1 Chr 4:13).<\/li>\n<li>3. Caleb’s descendant (1 Chr 4:15). <em>See<\/em> Kenizzites.<\/li>","summary_ro":"KENAZ Singular form of the name of the Kenizzite tribe, whose land was promised to Abraham’s descendants (Gn 15:19). The appearance of three men by this name in the OT may be explained by the spread of the Kenizzite tribe over Edom and southern Judah before the Israelite conquest. 1. Grandson of Esau and chieftain of Edom (Gn 36:11, 15, 42; 1 Chr 1:36, 53). 2. Father of Othniel (Jos 15:17; Jgs 1:13; 3:9-11) and Seraiah (1 Chr 4:13). 3. Caleb’s descendant (1 Chr 4:15). See Kenizzites.","summary_en":"KENAZ Singular form of the name of the Kenizzite tribe, whose land was promised to Abraham’s descendants (Gn 15:19). The appearance of three men by this name in the OT may be explained by the spread of the Kenizzite tribe over Edom and southern Judah before the Israelite conquest. 1. Grandson of Esau and chieftain of Edom (Gn 36:11, 15, 42; 1 Chr 1:36, 53). 2. Father of Othniel (Jos 15:17; Jgs 1:13; 3:9-11) and Seraiah (1 Chr 4:13). 3. Caleb’s descendant (1 Chr 4:15). See Kenizzites.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21606,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kenizzites","title_en":"Kenizzites","content_ro":"<h3>KENIZZITES<\/h3>\n<p>A people related to Kenaz, grandson of Esau (Gn 36:11, 15). The Kenizzites were of Edomite stock and resided to the southeast of Judah in the vicinity of the Kenites. They are thought to belong to the pre-Israelite population of Canaan (Gn 15:19). Their territory was to be given to the Israelites along with that of the Kenites, the Amorites, and the Canaanites (vv 19-21).<\/p>\n<p>In Numbers and Joshua, Caleb, the faithful spy, is reckoned to belong to the Kenizzites (Nm 32:12; Jos 14:6, 14). According to 1 Chronicles 4:15, Caleb’s genealogy is traced back to Judah (1 Chr 4:1). The relationship of Caleb to the Kenizzites is far from clear. Caleb established his patrimony at Kiriath-sepher (Jgs 1:11-13), which is in Judah but which is also situated close to the territory of the Kenizzites. Critical opinion views the Kenizzites as non-Israelites who occupied Hebron, Debir, and the southernmost hill country of the Negev and became politically incorporated into Judah.<\/p>","content_en":"<h3>KENIZZITES<\/h3>\n<p>A people related to Kenaz, grandson of Esau (Gn 36:11, 15). The Kenizzites were of Edomite stock and resided to the southeast of Judah in the vicinity of the Kenites. They are thought to belong to the pre-Israelite population of Canaan (Gn 15:19). Their territory was to be given to the Israelites along with that of the Kenites, the Amorites, and the Canaanites (vv 19-21).<\/p>\n<p>In Numbers and Joshua, Caleb, the faithful spy, is reckoned to belong to the Kenizzites (Nm 32:12; Jos 14:6, 14). According to 1 Chronicles 4:15, Caleb’s genealogy is traced back to Judah (1 Chr 4:1). The relationship of Caleb to the Kenizzites is far from clear. Caleb established his patrimony at Kiriath-sepher (Jgs 1:11-13), which is in Judah but which is also situated close to the territory of the Kenizzites. Critical opinion views the Kenizzites as non-Israelites who occupied Hebron, Debir, and the southernmost hill country of the Negev and became politically incorporated into Judah.<\/p>","summary_ro":"KENIZZITES A people related to Kenaz, grandson of Esau (Gn 36:11, 15). The Kenizzites were of Edomite stock and resided to the southeast of Judah in the vicinity of the Kenites. They are thought to belong to the pre-Israelite population of Canaan (Gn 15:19). Their territory was to be given to the Israelites along with that of the Kenites, the Amorites, and the Canaanites (vv 19-21). In Numbers and Joshua, Caleb, the faithful spy, is reckoned to belong to the Kenizzites (Nm 32:12; Jos 14:6, 14...","summary_en":"KENIZZITES A people related to Kenaz, grandson of Esau (Gn 36:11, 15). The Kenizzites were of Edomite stock and resided to the southeast of Judah in the vicinity of the Kenites. They are thought to belong to the pre-Israelite population of Canaan (Gn 15:19). Their territory was to be given to the Israelites along with that of the Kenites, the Amorites, and the Canaanites (vv 19-21). In Numbers and Joshua, Caleb, the faithful spy, is reckoned to belong to the Kenizzites (Nm 32:12; Jos 14:6, 14...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28440,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Omar","title_en":"Omar","content_ro":"<h3>OMAR<\/h3>\n<p>Second son of Eliphaz, grandson of Esau and the great-grandson of Abraham (Gn 36:11, 15; 1 Chr 1:36); an Edomite clan chief.<\/p>","content_en":"<h3>OMAR<\/h3>\n<p>Second son of Eliphaz, grandson of Esau and the great-grandson of Abraham (Gn 36:11, 15; 1 Chr 1:36); an Edomite clan chief.<\/p>","summary_ro":"OMAR Second son of Eliphaz, grandson of Esau and the great-grandson of Abraham (Gn 36:11, 15; 1 Chr 1:36); an Edomite clan chief.","summary_en":"OMAR Second son of Eliphaz, grandson of Esau and the great-grandson of Abraham (Gn 36:11, 15; 1 Chr 1:36); an Edomite clan chief.","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36917,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teman (Person)","title_en":"Teman (Person)","content_ro":"<h3>TEMAN (P<span>erson<\/span>)<\/h3>\n<p>One of the chiefs of the Edomites and Eliphaz’s firstborn son (Gn 36:11, 15, 42; 1 Chr 1:36, 53). He was likely either the founder or a chief of the Edomite city of Teman.<\/p>","content_en":"<h3>TEMAN (P<span>erson<\/span>)<\/h3>\n<p>One of the chiefs of the Edomites and Eliphaz’s firstborn son (Gn 36:11, 15, 42; 1 Chr 1:36, 53). He was likely either the founder or a chief of the Edomite city of Teman.<\/p>","summary_ro":"TEMAN (Person) One of the chiefs of the Edomites and Eliphaz’s firstborn son (Gn 36:11, 15, 42; 1 Chr 1:36, 53). He was likely either the founder or a chief of the Edomite city of Teman.","summary_en":"TEMAN (Person) One of the chiefs of the Edomites and Eliphaz’s firstborn son (Gn 36:11, 15, 42; 1 Chr 1:36, 53). He was likely either the founder or a chief of the Edomite city of Teman.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39221,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zepho","title_en":"Zepho","content_ro":"<h3>ZEPHO<\/h3>\n<p>Eliphaz’s son and a descendant of Esau (Gn 36:11, 15; 1 Chr 1:36).<\/p>","content_en":"<h3>ZEPHO<\/h3>\n<p>Eliphaz’s son and a descendant of Esau (Gn 36:11, 15; 1 Chr 1:36).<\/p>","summary_ro":"ZEPHO Eliphaz’s son and a descendant of Esau (Gn 36:11, 15; 1 Chr 1:36).","summary_en":"ZEPHO Eliphaz’s son and a descendant of Esau (Gn 36:11, 15; 1 Chr 1:36).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":41249,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Amalekites","title_en":"The Amalekites","content_ro":"<h3>The Amalekites<\/h3>\n<p>The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia.<\/p>\n<p>The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when they attacked Israel (Exod 17:8-16). In this encounter, the Amalekites were defeated by Joshua and the Israelite army. The Amalekites later rebuffed Israel’s disobedient attempt to enter the Promised Land (Num 14:39-45). As a result of their enmity, Moses instructed Israel to destroy them (Deut 25:17-19), but the Amalekites continued to inhabit the Negev (see Judg 3:12-14; 6:33; 1 Sam 14:47-48; 15:1-35). Those who survived remained Israel’s enemies (27:8; 30:1-20; 2 Sam 8:11-12; Ps 83:1-8). This remnant was finally destroyed during the reign of Hezekiah (1 Chr 4:42-43). In the book of Esther, Haman (a descendant of King Agag) embodied their animosity to the bitter end (Esth 3; see 1 Sam 15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 30:1-31<\/p>","content_en":"<h3>The Amalekites<\/h3>\n<p>The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia.<\/p>\n<p>The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when they attacked Israel (Exod 17:8-16). In this encounter, the Amalekites were defeated by Joshua and the Israelite army. The Amalekites later rebuffed Israel’s disobedient attempt to enter the Promised Land (Num 14:39-45). As a result of their enmity, Moses instructed Israel to destroy them (Deut 25:17-19), but the Amalekites continued to inhabit the Negev (see Judg 3:12-14; 6:33; 1 Sam 14:47-48; 15:1-35). Those who survived remained Israel’s enemies (27:8; 30:1-20; 2 Sam 8:11-12; Ps 83:1-8). This remnant was finally destroyed during the reign of Hezekiah (1 Chr 4:42-43). In the book of Esther, Haman (a descendant of King Agag) embodied their animosity to the bitter end (Esth 3; see 1 Sam 15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 30:1-31<\/p>","summary_ro":"The Amalekites The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia. The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when ...","summary_en":"The Amalekites The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia. The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68875,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Amalekites","title_en":"The Amalekites","content_ro":"<h3>The Amalekites<\/h3>\n<p>The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia.<\/p>\n<p>The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when they attacked Israel (Exod 17:8-16). In this encounter, the Amalekites were defeated by Joshua and the Israelite army. The Amalekites later rebuffed Israel’s disobedient attempt to enter the Promised Land (Num 14:39-45). As a result of their enmity, Moses instructed Israel to destroy them (Deut 25:17-19), but the Amalekites continued to inhabit the Negev (see Judg 3:12-14; 6:33; 1 Sam 14:47-48; 15:1-35). Those who survived remained Israel’s enemies (27:8; 30:1-20; 2 Sam 8:11-12; Ps 83:1-8). This remnant was finally destroyed during the reign of Hezekiah (1 Chr 4:42-43). In the book of Esther, Haman (a descendant of King Agag) embodied their animosity to the bitter end (Esth 3; see 1 Sam 15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 30:1-31<\/p>","content_en":"<h3>The Amalekites<\/h3>\n<p>The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia.<\/p>\n<p>The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when they attacked Israel (Exod 17:8-16). In this encounter, the Amalekites were defeated by Joshua and the Israelite army. The Amalekites later rebuffed Israel’s disobedient attempt to enter the Promised Land (Num 14:39-45). As a result of their enmity, Moses instructed Israel to destroy them (Deut 25:17-19), but the Amalekites continued to inhabit the Negev (see Judg 3:12-14; 6:33; 1 Sam 14:47-48; 15:1-35). Those who survived remained Israel’s enemies (27:8; 30:1-20; 2 Sam 8:11-12; Ps 83:1-8). This remnant was finally destroyed during the reign of Hezekiah (1 Chr 4:42-43). In the book of Esther, Haman (a descendant of King Agag) embodied their animosity to the bitter end (Esth 3; see 1 Sam 15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 30:1-31<\/p>","summary_ro":"The Amalekites The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia. The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when ...","summary_en":"The Amalekites The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia. The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96501,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Amalekites","title_en":"The Amalekites","content_ro":"<h3>The Amalekites<\/h3>\n<p>The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia.<\/p>\n<p>The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when they attacked Israel (Exod 17:8-16). In this encounter, the Amalekites were defeated by Joshua and the Israelite army. The Amalekites later rebuffed Israel’s disobedient attempt to enter the Promised Land (Num 14:39-45). As a result of their enmity, Moses instructed Israel to destroy them (Deut 25:17-19), but the Amalekites continued to inhabit the Negev (see Judg 3:12-14; 6:33; 1 Sam 14:47-48; 15:1-35). Those who survived remained Israel’s enemies (27:8; 30:1-20; 2 Sam 8:11-12; Ps 83:1-8). This remnant was finally destroyed during the reign of Hezekiah (1 Chr 4:42-43). In the book of Esther, Haman (a descendant of King Agag) embodied their animosity to the bitter end (Esth 3; see 1 Sam 15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 30:1-31<\/p>","content_en":"<h3>The Amalekites<\/h3>\n<p>The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia.<\/p>\n<p>The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when they attacked Israel (Exod 17:8-16). In this encounter, the Amalekites were defeated by Joshua and the Israelite army. The Amalekites later rebuffed Israel’s disobedient attempt to enter the Promised Land (Num 14:39-45). As a result of their enmity, Moses instructed Israel to destroy them (Deut 25:17-19), but the Amalekites continued to inhabit the Negev (see Judg 3:12-14; 6:33; 1 Sam 14:47-48; 15:1-35). Those who survived remained Israel’s enemies (27:8; 30:1-20; 2 Sam 8:11-12; Ps 83:1-8). This remnant was finally destroyed during the reign of Hezekiah (1 Chr 4:42-43). In the book of Esther, Haman (a descendant of King Agag) embodied their animosity to the bitter end (Esth 3; see 1 Sam 15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 30:1-31<\/p>","summary_ro":"The Amalekites The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia. The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when ...","summary_en":"The Amalekites The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia. The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124127,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"The Amalekites","title_en":"The Amalekites","content_ro":"<h3>The Amalekites<\/h3>\n<p>The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia.<\/p>\n<p>The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when they attacked Israel (Exod 17:8-16). In this encounter, the Amalekites were defeated by Joshua and the Israelite army. The Amalekites later rebuffed Israel’s disobedient attempt to enter the Promised Land (Num 14:39-45). As a result of their enmity, Moses instructed Israel to destroy them (Deut 25:17-19), but the Amalekites continued to inhabit the Negev (see Judg 3:12-14; 6:33; 1 Sam 14:47-48; 15:1-35). Those who survived remained Israel’s enemies (27:8; 30:1-20; 2 Sam 8:11-12; Ps 83:1-8). This remnant was finally destroyed during the reign of Hezekiah (1 Chr 4:42-43). In the book of Esther, Haman (a descendant of King Agag) embodied their animosity to the bitter end (Esth 3; see 1 Sam 15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 30:1-31<\/p>","content_en":"<h3>The Amalekites<\/h3>\n<p>The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia.<\/p>\n<p>The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when they attacked Israel (Exod 17:8-16). In this encounter, the Amalekites were defeated by Joshua and the Israelite army. The Amalekites later rebuffed Israel’s disobedient attempt to enter the Promised Land (Num 14:39-45). As a result of their enmity, Moses instructed Israel to destroy them (Deut 25:17-19), but the Amalekites continued to inhabit the Negev (see Judg 3:12-14; 6:33; 1 Sam 14:47-48; 15:1-35). Those who survived remained Israel’s enemies (27:8; 30:1-20; 2 Sam 8:11-12; Ps 83:1-8). This remnant was finally destroyed during the reign of Hezekiah (1 Chr 4:42-43). In the book of Esther, Haman (a descendant of King Agag) embodied their animosity to the bitter end (Esth 3; see 1 Sam 15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 30:1-31<\/p>","summary_ro":"The Amalekites The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia. The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when ...","summary_en":"The Amalekites The Amalekites were the descendants of Amalek, a grandson of Esau (Gen 36:12; 1 Chr 1:36). They were nomadic herdsmen; their territory in the Negev ranged from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly into Arabia. The Amalekites were staunch enemies of Israel. Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai when ...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1194,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amalekites Amalek","title_en":"Amalekites Amalek","content_ro":"<h3>AMALEK, AMALEKITES<\/h3>\n<p>Amalek was the son of Eliphaz (Esau’s son) by his concubine, Timna (Gn 36:12; 1 Chr 1:36). Descendants of this tribal chief of Edom were known as Amalekites. They settled in the Negev Desert and became allies of the Edomites, Ammonites, Moabites, Ishmaelites, and Midianites. The Amalekites were notable enemies of Israel. Amalek inherited the fraternal feud that had begun with his grandfather Esau’s antagonism toward Jacob. Since Jacob was one of the progenitors of Israel, the conflict between Amalek and Israel had both a theological and political basis.<\/p>\n<p>The territory of the nomadic Amalekites in the Negev ranged at times from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly over into Arabia. In the Negev they blocked the path of the Israelites during the exodus (Ex 17:8-16).<\/p>\n<p>Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai. Moses stood on top of a hill and held up the rod of God until Israel won the battle, then built an altar and named it “The Lord Is My Banner” (Ex 17:1, 8-16). The Amalekites attacked stragglers during Israel’s desert wanderings (Dt 25:17-18). After reaching the boundary of the Promised Land but rejecting Caleb and Joshua’s report of it, the unbelieving and disheartened Israelites attacked the Amalekites and were defeated (Nm 14:39-45).<\/p>\n<p>When Balaam was summoned by King Balak of Moab to curse Israel, he turned his curse upon Moab and in his last oracle predicted the end of Amalek’s tribe (Nm 24:20). Moses, in his farewell speech, reminded the children of Israel that they had been harassed by Amalek’s descendants and should blot out all remembrance of the name Amalek (Dt 25:17-19).<\/p>\n<p>During the period of the judges Amalekites continued to occupy their traditional area and became associated with the Kenites (1 Sm 15:5-6), descendants of Moses’ father-in-law, who settled in the Negev south of Arad (Jgs 1:16). The Amalekites, still associated with other nomadic tribes (Moabites, Ammonites, Midianites), were rallied by Eglon, king of Moab, to defeat Israel and seize Jericho (Jgs 3:12-14). The Song of Deborah cites Amalek as one of a coalition of tribes against Israel (Jgs 5:14, <span>kjv<\/span>). The name is omitted in a number of modern translations, and in others translated as “into the valley” (<span>rsv<\/span>). However, Amalekite harassment is referred to in other passages of the time of Deborah and Barak (Jgs 6:3, 33; 7:12). Gideon defeated the coalition (Jgs 7:12-25), but there is no evidence that the Amalekites were driven out of the Negev.<\/p>\n<p>According to 1 Samuel, Saul sent his armies out against the Amalekites (14:47-48) and received a command from God to destroy them and all their possessions (15:1-3). He did attack their city (15:4-7) but did not kill their king, Agag (15:8). Saul distributed the choicest Amalekite livestock to his men (15:9), for which the Lord condemned him and sent Samuel to tell him that his kingship was ended because of his sin (15:10-31). Samuel then slaughtered Agag (15:32-35). A remnant of Amalekites must have escaped, since they appeared again as David’s foes while he was still a young warrior (27:8). He rescued his two wives carried off by Amalekites and killed most of the raiding party (30:1-20). The Amalekites were Israel’s sworn enemies throughout King David’s reign (2 Sm 1:1). They are listed among the enemies of Israel (2 Sm 8:12; 1 Chr 18:11; Ps 83:7). Destruction of the few surviving Amalekites came several hundred years after David during the reign of Hezekiah of the southern kingdom of Judah (1 Chr 4:41-43).<\/p>","content_en":"<h3>AMALEK, AMALEKITES<\/h3>\n<p>Amalek was the son of Eliphaz (Esau’s son) by his concubine, Timna (Gn 36:12; 1 Chr 1:36). Descendants of this tribal chief of Edom were known as Amalekites. They settled in the Negev Desert and became allies of the Edomites, Ammonites, Moabites, Ishmaelites, and Midianites. The Amalekites were notable enemies of Israel. Amalek inherited the fraternal feud that had begun with his grandfather Esau’s antagonism toward Jacob. Since Jacob was one of the progenitors of Israel, the conflict between Amalek and Israel had both a theological and political basis.<\/p>\n<p>The territory of the nomadic Amalekites in the Negev ranged at times from south of Beersheba to the southeast as far as Elath and Ezion-geber. They undoubtedly raided westward into the coastal plain, eastward into the Arabah wastelands, and possibly over into Arabia. In the Negev they blocked the path of the Israelites during the exodus (Ex 17:8-16).<\/p>\n<p>Israel’s first encounter with the warriors of Amalek came at Rephidim near Sinai. Moses stood on top of a hill and held up the rod of God until Israel won the battle, then built an altar and named it “The Lord Is My Banner” (Ex 17:1, 8-16). The Amalekites attacked stragglers during Israel’s desert wanderings (Dt 25:17-18). After reaching the boundary of the Promised Land but rejecting Caleb and Joshua’s report of it, the unbelieving and disheartened Israelites attacked the Amalekites and were defeated (Nm 14:39-45).<\/p>\n<p>When Balaam was summoned by King Balak of Moab to curse Israel, he turned his curse upon Moab and in his last oracle predicted the end of Amalek’s tribe (Nm 24:20). Moses, in his farewell speech, reminded the children of Israel that they had been harassed by Amalek’s descendants and should blot out all remembrance of the name Amalek (Dt 25:17-19).<\/p>\n<p>During the period of the judges Amalekites continued to occupy their traditional area and became associated with the Kenites (1 Sm 15:5-6), descendants of Moses’ father-in-law, who settled in the Negev south of Arad (Jgs 1:16). The Amalekites, still associated with other nomadic tribes (Moabites, Ammonites, Midianites), were rallied by Eglon, king of Moab, to defeat Israel and seize Jericho (Jgs 3:12-14). The Song of Deborah cites Amalek as one of a coalition of tribes against Israel (Jgs 5:14, <span>kjv<\/span>). The name is omitted in a number of modern translations, and in others translated as “into the valley” (<span>rsv<\/span>). However, Amalekite harassment is referred to in other passages of the time of Deborah and Barak (Jgs 6:3, 33; 7:12). Gideon defeated the coalition (Jgs 7:12-25), but there is no evidence that the Amalekites were driven out of the Negev.<\/p>\n<p>According to 1 Samuel, Saul sent his armies out against the Amalekites (14:47-48) and received a command from God to destroy them and all their possessions (15:1-3). He did attack their city (15:4-7) but did not kill their king, Agag (15:8). Saul distributed the choicest Amalekite livestock to his men (15:9), for which the Lord condemned him and sent Samuel to tell him that his kingship was ended because of his sin (15:10-31). Samuel then slaughtered Agag (15:32-35). A remnant of Amalekites must have escaped, since they appeared again as David’s foes while he was still a young warrior (27:8). He rescued his two wives carried off by Amalekites and killed most of the raiding party (30:1-20). The Amalekites were Israel’s sworn enemies throughout King David’s reign (2 Sm 1:1). They are listed among the enemies of Israel (2 Sm 8:12; 1 Chr 18:11; Ps 83:7). Destruction of the few surviving Amalekites came several hundred years after David during the reign of Hezekiah of the southern kingdom of Judah (1 Chr 4:41-43).<\/p>","summary_ro":"AMALEK, AMALEKITES Amalek was the son of Eliphaz (Esau’s son) by his concubine, Timna (Gn 36:12; 1 Chr 1:36). Descendants of this tribal chief of Edom were known as Amalekites. They settled in the Negev Desert and became allies of the Edomites, Ammonites, Moabites, Ishmaelites, and Midianites. The Amalekites were notable enemies of Israel. Amalek inherited the fraternal feud that had begun with his grandfather Esau’s antagonism toward Jacob. Since Jacob was one of the progenitors of Israel, t...","summary_en":"AMALEK, AMALEKITES Amalek was the son of Eliphaz (Esau’s son) by his concubine, Timna (Gn 36:12; 1 Chr 1:36). Descendants of this tribal chief of Edom were known as Amalekites. They settled in the Negev Desert and became allies of the Edomites, Ammonites, Moabites, Ishmaelites, and Midianites. The Amalekites were notable enemies of Israel. Amalek inherited the fraternal feud that had begun with his grandfather Esau’s antagonism toward Jacob. Since Jacob was one of the progenitors of Israel, t...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7355,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Concubinage*, Concubines","title_en":"Concubinage*, Concubines","content_ro":"<h3>CONCUBINAGE*, CONCUBINES<\/h3>\n<p>Practice of a man cohabiting with a woman (concubine) who is regarded only as his sexual partner or as a secondary wife in his household, of lower station than his primary wife. Concubinage was practiced in many ancient cultures, especially in Mesopotamia, where the king maintained a harem and where a private citizen might have one or two concubines in addition to his primary wife. Both types of concubinage are referred to in the Bible. A concubine was often a slave or part of the booty of war (Jgs 5:30).<\/p>\n<p>A man might have a concubine simply as an economical form of marriage, since no dowry, or bride-price, was required. A concubine could add to a man’s prestige by giving him two wives and thus an increased capacity for children. Such offspring were normally delivered onto the knees of the legal wife, thus establishing their legitimacy as family members. The concubine was also another servant to add to the man’s work force.<\/p>\n<p>In the patriarchal period, concubinage was customary (Gn 22:24; 35:22; 36:12), especially when the primary wife was childless (Gn 16:1-3; 25:5-6; 1 Chr 1:32). A concubine could exercise certain rights and secure recognition and inheritance for her offspring (note Gn 49:1-28, where the sons of Bilhah and Zilpah were included along with the sons of Leah and Rachel; cf. Gn 35:22-26). The custom was not suppressed by the Mosaic law, which must have included concubines in its treatment of multiple wives (Dt 17:17; 21:15-17).<\/p>\n<p>Concubinage continued through the period of the judges. Gideon had a concubine (Jgs 8:31), as did an unnamed man of Levi’s tribe (Jgs 19). Abuse of that man’s concubine by men from Benjamin’s tribe caused a bloody civil war (Jgs 20–21). During the period of Israel’s monarchy, the luxury of concubines could be afforded only by kings such as Saul (2 Sm 3:7), David (5:13; 15:16), Solomon (1 Kgs 11:3), and Rehoboam (2 Chr 11:21). Royal harems existed in many other cultures of that time, including Egypt, Persia (Est 2:14), and Babylon (Dn 5:2-3, 23).<\/p>\n<p>Concubines were thus a legitimate part of many ancient cultures, even when a society acknowledged the superiority of monogamous marriage. Concubinage was fostered by a desire for prestige and a large family, but could at times degenerate into a license for sexual freedom (cf. Eccl 2:8). Concubinage was part of the contemporary Greek and Roman cultures, but it was not in keeping with the teachings of Jesus (Mt 19:1-9).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Family Life and Relations; Marriage, Marriage Customs.<\/p>","content_en":"<h3>CONCUBINAGE*, CONCUBINES<\/h3>\n<p>Practice of a man cohabiting with a woman (concubine) who is regarded only as his sexual partner or as a secondary wife in his household, of lower station than his primary wife. Concubinage was practiced in many ancient cultures, especially in Mesopotamia, where the king maintained a harem and where a private citizen might have one or two concubines in addition to his primary wife. Both types of concubinage are referred to in the Bible. A concubine was often a slave or part of the booty of war (Jgs 5:30).<\/p>\n<p>A man might have a concubine simply as an economical form of marriage, since no dowry, or bride-price, was required. A concubine could add to a man’s prestige by giving him two wives and thus an increased capacity for children. Such offspring were normally delivered onto the knees of the legal wife, thus establishing their legitimacy as family members. The concubine was also another servant to add to the man’s work force.<\/p>\n<p>In the patriarchal period, concubinage was customary (Gn 22:24; 35:22; 36:12), especially when the primary wife was childless (Gn 16:1-3; 25:5-6; 1 Chr 1:32). A concubine could exercise certain rights and secure recognition and inheritance for her offspring (note Gn 49:1-28, where the sons of Bilhah and Zilpah were included along with the sons of Leah and Rachel; cf. Gn 35:22-26). The custom was not suppressed by the Mosaic law, which must have included concubines in its treatment of multiple wives (Dt 17:17; 21:15-17).<\/p>\n<p>Concubinage continued through the period of the judges. Gideon had a concubine (Jgs 8:31), as did an unnamed man of Levi’s tribe (Jgs 19). Abuse of that man’s concubine by men from Benjamin’s tribe caused a bloody civil war (Jgs 20–21). During the period of Israel’s monarchy, the luxury of concubines could be afforded only by kings such as Saul (2 Sm 3:7), David (5:13; 15:16), Solomon (1 Kgs 11:3), and Rehoboam (2 Chr 11:21). Royal harems existed in many other cultures of that time, including Egypt, Persia (Est 2:14), and Babylon (Dn 5:2-3, 23).<\/p>\n<p>Concubines were thus a legitimate part of many ancient cultures, even when a society acknowledged the superiority of monogamous marriage. Concubinage was fostered by a desire for prestige and a large family, but could at times degenerate into a license for sexual freedom (cf. Eccl 2:8). Concubinage was part of the contemporary Greek and Roman cultures, but it was not in keeping with the teachings of Jesus (Mt 19:1-9).<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Family Life and Relations; Marriage, Marriage Customs.<\/p>","summary_ro":"CONCUBINAGE*, CONCUBINES Practice of a man cohabiting with a woman (concubine) who is regarded only as his sexual partner or as a secondary wife in his household, of lower station than his primary wife. Concubinage was practiced in many ancient cultures, especially in Mesopotamia, where the king maintained a harem and where a private citizen might have one or two concubines in addition to his primary wife. Both types of concubinage are referred to in the Bible. A concubine was often a slave o...","summary_en":"CONCUBINAGE*, CONCUBINES Practice of a man cohabiting with a woman (concubine) who is regarded only as his sexual partner or as a secondary wife in his household, of lower station than his primary wife. Concubinage was practiced in many ancient cultures, especially in Mesopotamia, where the king maintained a harem and where a private citizen might have one or two concubines in addition to his primary wife. Both types of concubinage are referred to in the Bible. A concubine was often a slave o...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27770,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Numbers","title_en":"Book of Numbers","content_ro":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","content_en":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","summary_ro":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","summary_en":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37313,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Timna (Person)","title_en":"Timna (Person)","content_ro":"<h3>TIMNA (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12).<\/li>\n<li>2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.<\/li>","content_en":"<h3>TIMNA (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12).<\/li>\n<li>2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.<\/li>","summary_ro":"TIMNA (Person) 1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12). 2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.","summary_en":"TIMNA (Person) 1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12). 2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":26133,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mizzah","title_en":"Mizzah","content_ro":"<h3>MIZZAH<\/h3>\n<p>Reuel’s son and a chief of an Edomite clan (Gn 36:13, 17; 1 Chr 1:37).<\/p>","content_en":"<h3>MIZZAH<\/h3>\n<p>Reuel’s son and a chief of an Edomite clan (Gn 36:13, 17; 1 Chr 1:37).<\/p>","summary_ro":"MIZZAH Reuel’s son and a chief of an Edomite clan (Gn 36:13, 17; 1 Chr 1:37).","summary_en":"MIZZAH Reuel’s son and a chief of an Edomite clan (Gn 36:13, 17; 1 Chr 1:37).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26848,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nahath","title_en":"Nahath","content_ro":"<h3>NAHATH<\/h3>\n<li>1. Chief of a clan in Edom and Reuel’s firstborn son (Gn 36:13, 17; 1 Chr 1:37).<\/li>\n<li>2. Levite of the family of Kohath and Elkanah’s grandson (1 Chr 6:26).<\/li>\n<li>3. Levite who oversaw the temple during King Hezekiah’s reign (2 Chr 31:13).<\/li>","content_en":"<h3>NAHATH<\/h3>\n<li>1. Chief of a clan in Edom and Reuel’s firstborn son (Gn 36:13, 17; 1 Chr 1:37).<\/li>\n<li>2. Levite of the family of Kohath and Elkanah’s grandson (1 Chr 6:26).<\/li>\n<li>3. Levite who oversaw the temple during King Hezekiah’s reign (2 Chr 31:13).<\/li>","summary_ro":"NAHATH 1. Chief of a clan in Edom and Reuel’s firstborn son (Gn 36:13, 17; 1 Chr 1:37). 2. Levite of the family of Kohath and Elkanah’s grandson (1 Chr 6:26). 3. Levite who oversaw the temple during King Hezekiah’s reign (2 Chr 31:13).","summary_en":"NAHATH 1. Chief of a clan in Edom and Reuel’s firstborn son (Gn 36:13, 17; 1 Chr 1:37). 2. Levite of the family of Kohath and Elkanah’s grandson (1 Chr 6:26). 3. Levite who oversaw the temple during King Hezekiah’s reign (2 Chr 31:13).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34619,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shammah","title_en":"Shammah","content_ro":"<h3>SHAMMAH<\/h3>\n<li>1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37).<\/li>\n<li>2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21.<\/li>\n<li>3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against the Philistines at Lehi (2 Sm 23:11-12).<\/li>\n<li>4. Harodite and one of David’s 30 valiant warriors. He was listed between Elhanan and Elika (2 Sm 23:24-25). The parallel passage of 1 Chronicles 11:27 reads Shammoth, the plural form of Shammah. In 27:8 Shamhuth the Irahite, the commander of a division of David’s soldiers, is no doubt the same man.<\/li>\n<li>5. Hararite and one of David’s mighty men, listed between Jonathan and Ahiam (2 Sm 23:33).<\/li>","content_en":"<h3>SHAMMAH<\/h3>\n<li>1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37).<\/li>\n<li>2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21.<\/li>\n<li>3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against the Philistines at Lehi (2 Sm 23:11-12).<\/li>\n<li>4. Harodite and one of David’s 30 valiant warriors. He was listed between Elhanan and Elika (2 Sm 23:24-25). The parallel passage of 1 Chronicles 11:27 reads Shammoth, the plural form of Shammah. In 27:8 Shamhuth the Irahite, the commander of a division of David’s soldiers, is no doubt the same man.<\/li>\n<li>5. Hararite and one of David’s mighty men, listed between Jonathan and Ahiam (2 Sm 23:33).<\/li>","summary_ro":"SHAMMAH 1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37). 2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21. 3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against ...","summary_en":"SHAMMAH 1. One of Reuel’s four sons, the grandson of Esau and a chief in the land of Edom (Gn 36:13, 17; 1 Chr 1:37). 2. Third of Jesse’s eight sons, the brother of David (1 Sm 16:9; 17:13) and the father of Jonathan (2 Sm 21:20-21) and Jonadab (2 Sm 13:3ff.). Shammah is alternately called Shimea in 1 Chronicles 2:13 and 20:7, Shimeah in 2 Samuel 13:3, and Shimei in 21:21. 3. Son of Agee the Hararite and one of the elite among David’s mighty men. He was renowned for his valiant stand against ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39228,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zerah","title_en":"Zerah","content_ro":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","content_en":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","summary_ro":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","summary_en":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":31377,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Primogeniture*","title_en":"Primogeniture*","content_ro":"<h3>PRIMOGENITURE*<\/h3>\n<p>Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to the rights of the firstborn (primogeniture) can be seen in the distinction drawn between the firstborn and other sons (Gn 10:15; 25:13; 36:15), the double portion to be given to the firstborn (Dt 21:17), as well as the paternal blessing given to them (Gn 21:1-14; 27:1-29; 48:18).<\/p>\n<p><em>See also<\/em> Birthright; Firstborn.<\/p>","content_en":"<h3>PRIMOGENITURE*<\/h3>\n<p>Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to the rights of the firstborn (primogeniture) can be seen in the distinction drawn between the firstborn and other sons (Gn 10:15; 25:13; 36:15), the double portion to be given to the firstborn (Dt 21:17), as well as the paternal blessing given to them (Gn 21:1-14; 27:1-29; 48:18).<\/p>\n<p><em>See also<\/em> Birthright; Firstborn.<\/p>","summary_ro":"PRIMOGENITURE* Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to th...","summary_en":"PRIMOGENITURE* Word not found in the Bible; derived from the Greek translation of the Hebrew word for “firstborn.” Primogeniture refers specifically to the exclusive right of inheritance that belonged to the firstborn male. If the firstborn died, the next oldest living male did not receive that exclusive right; neither did a female if she were the firstborn; nor the firstborn if he was born of a concubine or of a slave woman (e.g., Gn 21:10). That the Scriptures attached much importance to th...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:15","title_en":"Study Note: Geneza 36:15","content_ro":"<p><strong>36:15-19<\/strong> Thirteen of Esau’s descendants had positions as <em>leaders of various clans<\/em>. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).<\/p>","content_en":"<p><strong>36:15-19<\/strong> Thirteen of Esau’s descendants had positions as <em>leaders of various clans<\/em>. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).<\/p>","summary_ro":"36:15-19 Thirteen of Esau’s descendants had positions as leaders of various clans. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).","summary_en":"36:15-19 Thirteen of Esau’s descendants had positions as leaders of various clans. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:15","title_en":"Study Note: Geneza 36:15","content_ro":"<p><strong>36:15-19<\/strong> Thirteen of Esau’s descendants had positions as <em>leaders of various clans<\/em>. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).<\/p>","content_en":"<p><strong>36:15-19<\/strong> Thirteen of Esau’s descendants had positions as <em>leaders of various clans<\/em>. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).<\/p>","summary_ro":"36:15-19 Thirteen of Esau’s descendants had positions as leaders of various clans. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).","summary_en":"36:15-19 Thirteen of Esau’s descendants had positions as leaders of various clans. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98644,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:15","title_en":"Study Note: Geneza 36:15","content_ro":"<p><strong>36:15-19<\/strong> Thirteen of Esau’s descendants had positions as <em>leaders of various clans<\/em>. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).<\/p>","content_en":"<p><strong>36:15-19<\/strong> Thirteen of Esau’s descendants had positions as <em>leaders of various clans<\/em>. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).<\/p>","summary_ro":"36:15-19 Thirteen of Esau’s descendants had positions as leaders of various clans. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).","summary_en":"36:15-19 Thirteen of Esau’s descendants had positions as leaders of various clans. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126270,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:15","title_en":"Study Note: Geneza 36:15","content_ro":"<p><strong>36:15-19<\/strong> Thirteen of Esau’s descendants had positions as <em>leaders of various clans<\/em>. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).<\/p>","content_en":"<p><strong>36:15-19<\/strong> Thirteen of Esau’s descendants had positions as <em>leaders of various clans<\/em>. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).<\/p>","summary_ro":"36:15-19 Thirteen of Esau’s descendants had positions as leaders of various clans. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).","summary_en":"36:15-19 Thirteen of Esau’s descendants had positions as leaders of various clans. A picture begins to emerge of Esau as a grand overlord of tribes (cp. 36:40-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":22313,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Korah","title_en":"Korah","content_ro":"<h3>KORAH<\/h3>\n<li>1. Third son of Esau by Oholibamah, daughter of Anah (Gn 36:5,14,18; 1 Chr 1:35).<\/li>\n<li>2. Esau’s grandson; fifth son of Eliphaz (Gn 36:16).<\/li>\n<li>3. Eldest son of Izhar, Kohath’s son from Levi’s tribe (Ex 6:21, 24), who led a rebellion against Moses and Aaron in the wilderness, accusing them of exalting themselves above the assembly of the Lord (Nm 16:1-3). Numbers 16:1 also records a revolt led by two brothers, Dathan and Abiram, and a man named On, all of the tribe of Reuben, who also challenged the authority of Moses. Dathan and Abiram accused Moses of making himself a prince over the people and then failing to lead them into the Promised Land (vv 12-14). The stories of the two rebellions are interwoven in such a way that it is difficult to separate them. It may be that the two revolts occurred simultaneously.<\/li>\n<p>Moses challenged Korah and his followers to a trial by ordeal. Together with Aaron, they were to take censers filled with fire and incense to the tent of meeting the next day; the Lord would then select from among them whoever should be the holy priest before the Lord (Nm 16:4-10, 15-17). Moses accused Korah and his company of rebelling against God rather than against Aaron (v 11). When the men gathered as Moses had instructed, the glory of the Lord appeared to all the people. The Lord ordered Moses to tell the congregation to separate themselves from the tents of Korah, Dathan, and Abiram (vv 19-24). Moses proposed a test to show the source of his authority, but while he was still speaking, the earth opened and swallowed all the rebels, their families, and their possessions. Fire consumed the 250 men who were offering the incense. The rest of the Israelites were terrified and fled from the scene (vv 31-35). Numbers 26:11 adds, however, that “the sons of Korah did not die that day” with the others.<\/p>\n<p>Then, through Moses, the Lord instructed Eleazar, the son of Aaron, to take the censers of the men who had died and have them made into hammered plates to be used as a covering for the altar; thus, they would serve as a reminder to the Israelites that no one who was not a priest and a descendant of Aaron should ever draw near to burn incense before the Lord, lest that person meet the same fate as Korah and his company (Nm 16:36-40).<\/p>\n<p>Instead of being convinced that God had vindicated Moses and Aaron, the next day the congregation began complaining that they had killed the Lord’s people. For this act of rebellion God threatened to destroy the congregation and sent a plague among them. Moses interceded and averted complete catastrophe, but not before 14,700 Israelites had died (Nm 16:41-50). The rebellious incident of the Korahites is last mentioned in Jude 1:11.<\/p>\n<p><em>See also<\/em> Korahite, Korathite.<\/p>\n<li>4. Eldest son of Hebron, included in the genealogy of Caleb (1 Chr 2:43); the reference has been understood as a geographical name, possibly a town in Judah.<\/li>\n<li>5. Aminadab’s son and grandson of Kohath, second son of Levi (1 Chr 6:22).<\/li>","content_en":"<h3>KORAH<\/h3>\n<li>1. Third son of Esau by Oholibamah, daughter of Anah (Gn 36:5,14,18; 1 Chr 1:35).<\/li>\n<li>2. Esau’s grandson; fifth son of Eliphaz (Gn 36:16).<\/li>\n<li>3. Eldest son of Izhar, Kohath’s son from Levi’s tribe (Ex 6:21, 24), who led a rebellion against Moses and Aaron in the wilderness, accusing them of exalting themselves above the assembly of the Lord (Nm 16:1-3). Numbers 16:1 also records a revolt led by two brothers, Dathan and Abiram, and a man named On, all of the tribe of Reuben, who also challenged the authority of Moses. Dathan and Abiram accused Moses of making himself a prince over the people and then failing to lead them into the Promised Land (vv 12-14). The stories of the two rebellions are interwoven in such a way that it is difficult to separate them. It may be that the two revolts occurred simultaneously.<\/li>\n<p>Moses challenged Korah and his followers to a trial by ordeal. Together with Aaron, they were to take censers filled with fire and incense to the tent of meeting the next day; the Lord would then select from among them whoever should be the holy priest before the Lord (Nm 16:4-10, 15-17). Moses accused Korah and his company of rebelling against God rather than against Aaron (v 11). When the men gathered as Moses had instructed, the glory of the Lord appeared to all the people. The Lord ordered Moses to tell the congregation to separate themselves from the tents of Korah, Dathan, and Abiram (vv 19-24). Moses proposed a test to show the source of his authority, but while he was still speaking, the earth opened and swallowed all the rebels, their families, and their possessions. Fire consumed the 250 men who were offering the incense. The rest of the Israelites were terrified and fled from the scene (vv 31-35). Numbers 26:11 adds, however, that “the sons of Korah did not die that day” with the others.<\/p>\n<p>Then, through Moses, the Lord instructed Eleazar, the son of Aaron, to take the censers of the men who had died and have them made into hammered plates to be used as a covering for the altar; thus, they would serve as a reminder to the Israelites that no one who was not a priest and a descendant of Aaron should ever draw near to burn incense before the Lord, lest that person meet the same fate as Korah and his company (Nm 16:36-40).<\/p>\n<p>Instead of being convinced that God had vindicated Moses and Aaron, the next day the congregation began complaining that they had killed the Lord’s people. For this act of rebellion God threatened to destroy the congregation and sent a plague among them. Moses interceded and averted complete catastrophe, but not before 14,700 Israelites had died (Nm 16:41-50). The rebellious incident of the Korahites is last mentioned in Jude 1:11.<\/p>\n<p><em>See also<\/em> Korahite, Korathite.<\/p>\n<li>4. Eldest son of Hebron, included in the genealogy of Caleb (1 Chr 2:43); the reference has been understood as a geographical name, possibly a town in Judah.<\/li>\n<li>5. Aminadab’s son and grandson of Kohath, second son of Levi (1 Chr 6:22).<\/li>","summary_ro":"KORAH 1. Third son of Esau by Oholibamah, daughter of Anah (Gn 36:5,14,18; 1 Chr 1:35). 2. Esau’s grandson; fifth son of Eliphaz (Gn 36:16). 3. Eldest son of Izhar, Kohath’s son from Levi’s tribe (Ex 6:21, 24), who led a rebellion against Moses and Aaron in the wilderness, accusing them of exalting themselves above the assembly of the Lord (Nm 16:1-3). Numbers 16:1 also records a revolt led by two brothers, Dathan and Abiram, and a man named On, all of the tribe of Reuben, who also challenged...","summary_en":"KORAH 1. Third son of Esau by Oholibamah, daughter of Anah (Gn 36:5,14,18; 1 Chr 1:35). 2. Esau’s grandson; fifth son of Eliphaz (Gn 36:16). 3. Eldest son of Izhar, Kohath’s son from Levi’s tribe (Ex 6:21, 24), who led a rebellion against Moses and Aaron in the wilderness, accusing them of exalting themselves above the assembly of the Lord (Nm 16:1-3). Numbers 16:1 also records a revolt led by two brothers, Dathan and Abiram, and a man named On, all of the tribe of Reuben, who also challenged...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":39226,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zerah","title_en":"Zerah","content_ro":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","content_en":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","summary_ro":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","summary_en":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":1532,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anah","title_en":"Anah","content_ro":"<h3>ANAH<\/h3>\n<li>1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18).<\/li>\n<li>2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41).<\/li>\n<li>3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. <em>See<\/em> Zibeon.<\/li>","content_en":"<h3>ANAH<\/h3>\n<li>1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18).<\/li>\n<li>2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41).<\/li>\n<li>3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. <em>See<\/em> Zibeon.<\/li>","summary_ro":"ANAH 1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18). 2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41). 3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. See Zibeon.","summary_en":"ANAH 1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18). 2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41). 3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. See Zibeon.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16475,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hivites","title_en":"Hivites","content_ro":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","content_en":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","summary_ro":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","summary_en":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16663,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Horites","title_en":"Horites","content_ro":"<h3>HORITES<\/h3>\n<p>Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22).<\/p>\n<p>The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semite people from the mountains. About the second millennium <span>BC<\/span>, they migrated into north and northeast Mesopotamia, and later moved into the regions of Syria and Palestine. Since the Hurrian language was prevalent in the western Jordan area, and since phonetically “Horite” is the OT Hebrew equivalent of the extrabiblical “Hurrian,” several scholars and translators have substituted “Hurrian” for “Horite.” Many have equated the Hivites, who were part of the Hurrian language and cultural group, with the Horites. These critics assumed an early textual corruption of the <em>r(esh)<\/em> in Ho<em>r<\/em>ite to <em>w(aw)<\/em> in Hi<em>v<\/em>ite. A certain Zibeon is called a Horite in Genesis 36:20-30, whereas in verse 2 the man is called a Hivite. The Septuagint of Joshua 9:7 and Genesis 34:2 reads “Horite” instead of “Hivite” as in the Masoretic Text. Some manuscripts of the Septuagint read “Hittite” for the Masoretic Text’s “Hivite” (Jos 11:3, Jgs 3:3). In Genesis 36:2, the extant Hebrew manuscripts erroneously read “Hivite” for “Horite.” It appears that the OT references do not fit the Hurrians, nor do the personal names of the Horites correspond to Hurrian examples (Gn 36:20-30). They seem instead to be Semitic. The Horites were from Transjordan and were the predecessors of the Edomites (14:6). Later references to Horites may be to western Horites, who were perhaps Hurrians (Is 17:9) and non-Semitic, but quite distinct from the predecessors of the Edomites, the eastern Horites. The Hebrew of Genesis 34:2 and Joshua 9:7 may be from a different family of manuscripts than those used by the Septuagint translators, preserving its own ethnic traditions. It seems best to think of both Hivites and Horites as ethnic groups connected with the Hurrians by language and culture.<\/p>\n<p><em>See also<\/em> Hurrians; Hivites.<\/p>","content_en":"<h3>HORITES<\/h3>\n<p>Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22).<\/p>\n<p>The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semite people from the mountains. About the second millennium <span>BC<\/span>, they migrated into north and northeast Mesopotamia, and later moved into the regions of Syria and Palestine. Since the Hurrian language was prevalent in the western Jordan area, and since phonetically “Horite” is the OT Hebrew equivalent of the extrabiblical “Hurrian,” several scholars and translators have substituted “Hurrian” for “Horite.” Many have equated the Hivites, who were part of the Hurrian language and cultural group, with the Horites. These critics assumed an early textual corruption of the <em>r(esh)<\/em> in Ho<em>r<\/em>ite to <em>w(aw)<\/em> in Hi<em>v<\/em>ite. A certain Zibeon is called a Horite in Genesis 36:20-30, whereas in verse 2 the man is called a Hivite. The Septuagint of Joshua 9:7 and Genesis 34:2 reads “Horite” instead of “Hivite” as in the Masoretic Text. Some manuscripts of the Septuagint read “Hittite” for the Masoretic Text’s “Hivite” (Jos 11:3, Jgs 3:3). In Genesis 36:2, the extant Hebrew manuscripts erroneously read “Hivite” for “Horite.” It appears that the OT references do not fit the Hurrians, nor do the personal names of the Horites correspond to Hurrian examples (Gn 36:20-30). They seem instead to be Semitic. The Horites were from Transjordan and were the predecessors of the Edomites (14:6). Later references to Horites may be to western Horites, who were perhaps Hurrians (Is 17:9) and non-Semitic, but quite distinct from the predecessors of the Edomites, the eastern Horites. The Hebrew of Genesis 34:2 and Joshua 9:7 may be from a different family of manuscripts than those used by the Septuagint translators, preserving its own ethnic traditions. It seems best to think of both Hivites and Horites as ethnic groups connected with the Hurrians by language and culture.<\/p>\n<p><em>See also<\/em> Hurrians; Hivites.<\/p>","summary_ro":"HORITES Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22). The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semit...","summary_en":"HORITES Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22). The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semit...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23532,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lotan","title_en":"Lotan","content_ro":"<h3>LOTAN<\/h3>\n<p>Seir’s eldest son (Gn 36:20) and a chief of the native Horite inhabitants of Edom (vv 22, 29). Lotan had two sons, Hori and Homam (1 Chr 1:38-39).<\/p>","content_en":"<h3>LOTAN<\/h3>\n<p>Seir’s eldest son (Gn 36:20) and a chief of the native Horite inhabitants of Edom (vv 22, 29). Lotan had two sons, Hori and Homam (1 Chr 1:38-39).<\/p>","summary_ro":"LOTAN Seir’s eldest son (Gn 36:20) and a chief of the native Horite inhabitants of Edom (vv 22, 29). Lotan had two sons, Hori and Homam (1 Chr 1:38-39).","summary_en":"LOTAN Seir’s eldest son (Gn 36:20) and a chief of the native Horite inhabitants of Edom (vv 22, 29). Lotan had two sons, Hori and Homam (1 Chr 1:38-39).","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27985,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tablets* Nuzi*, Nuzi","title_en":"Tablets* Nuzi*, Nuzi","content_ro":"<h3>NUZI*, NUZI TABLETS*<\/h3>\n<p>Town in northeastern Mesopotamia, about nine miles (14.5 kilometers) southwest of present-day Kirkuk. In ancient times the site was called Gasur, but the modern name is Yorgan Tepe. Excavations at Yorgan Tepe were carried out from 1925 to 1931 by an expedition of a number of cooperating archaeologists who made many interesting finds. But Yorgan Tepe is best known for its clay tablets, which primarily deal with business transactions.<\/p>\n<p>In the third millennium <span>BC<\/span> the population of Gasur was largely Semitic, but by the middle of the second millennium, the inhabitants were Hurrians, and the name of the city had been changed from Gasur to Nuzi. The Hurrians are identified as the Horites of the Bible (cf. Gn 14:6; 36:20-21; Dt 2:12, 22).<\/p>\n<p>Many clay tablets of the third millennium <span>BC<\/span> were unearthed, including one tablet inscribed with a map regarded as the oldest map in the world. The records also show that installment buying was practiced even then.<\/p>\n<p>In the 15th to 14th centuries <span>BC<\/span>, Hurrian scribes wrote on thousands of clay tablets, mostly in the Babylonian language. These records provide much information about Near Eastern customs and legal practices, and shed light on the patriarchal period of the Bible.<\/p>\n<p>The following examples may serve as illustrations of possible relationships between Nuzi and the Bible. In Nuzi a childless wife could give her handmaid to her husband so that the maid could bear children in the name of the wife. This practice was followed by Sarai, who gave her maid, Hagar, to her husband, Abram (Gn 16:1-4); by Rachel, who gave Bilhah to Jacob (30:1-8); and by Leah, who gave Zilpah to Jacob (vv 9-13). In such a case, the father had a responsibility to rear the child as the offspring of his legal wife, and the wife could not drive away the child. According to this rule, Sarai had no right to drive out Hagar’s son, Ishmael (cf. 16:4-6).<\/p>\n<p>In Nuzi there was a law against the sale of property outside one’s own family. Several schemes were employed to circumvent this prohibition, including adoption and the exchange of property. In return for a guarantee of lifelong care and burial costs, a wealthy landowner would have himself “adopted” by landholding peasants so that he received their property. The records indicate that the very same man could be adopted by 300 or 400 peasants. A couple without children could legally adopt someone to provide for them in their old age and for their burial. The adopted person would be the heir to the property of his adopting parents; this may have been the relationship between Abram and his servant Eliezer (Gn 15:2). One could also exchange property of little value for valuable property. In some instances, the difference in value could be made up in money. At Nuzi a man named Tehip-tilla sold his inheritance rights in a grove to his brother, Kurpazah, in exchange for three sheep, paralleling Esau’s sale of his birthright to Jacob for a serving of stew (25:27-34).<\/p>\n<p>In Nuzi an oral will or blessing given on one’s deathbed was legally binding and irrevocable. A man named Huya was lying on his sickbed at the point of death. He took the hand of his son, Tarmiya, and gave to him a woman, Sululi-Ishtar, to be his wife. Tarmiya’s two brothers challenged his claim in court, but the court recognized the validity of Tarmiya’s case. Although Jacob obtained the blessing of his blind and aged father by deception, Isaac had to stand by what he had done (Gn 27:33).<\/p>\n<p>The Nuzi tablets also indicate that the person who had possession of the teraphim, or household gods, was the heir to the property of the owner of the idols. For this reason, Rachel took the teraphim of her father Laban (Gn 31:19), who was very disturbed over their disappearance (vv 30-35).<\/p>\n<p>Another case of adoption parallels the relationship between Jacob and Laban. Nashwi adopted Wullu and gave his daughter, Nuhuya, to him in marriage. If Wullu married another wife, he would have to forfeit the property he had received from Nashwi. Laban also made a covenant with Jacob that he would not take a wife other than Laban’s two daughters, Leah and Rachel (Gn 31:50).<\/p>\n<p><em>See also<\/em> Inscriptions.<\/p>","content_en":"<h3>NUZI*, NUZI TABLETS*<\/h3>\n<p>Town in northeastern Mesopotamia, about nine miles (14.5 kilometers) southwest of present-day Kirkuk. In ancient times the site was called Gasur, but the modern name is Yorgan Tepe. Excavations at Yorgan Tepe were carried out from 1925 to 1931 by an expedition of a number of cooperating archaeologists who made many interesting finds. But Yorgan Tepe is best known for its clay tablets, which primarily deal with business transactions.<\/p>\n<p>In the third millennium <span>BC<\/span> the population of Gasur was largely Semitic, but by the middle of the second millennium, the inhabitants were Hurrians, and the name of the city had been changed from Gasur to Nuzi. The Hurrians are identified as the Horites of the Bible (cf. Gn 14:6; 36:20-21; Dt 2:12, 22).<\/p>\n<p>Many clay tablets of the third millennium <span>BC<\/span> were unearthed, including one tablet inscribed with a map regarded as the oldest map in the world. The records also show that installment buying was practiced even then.<\/p>\n<p>In the 15th to 14th centuries <span>BC<\/span>, Hurrian scribes wrote on thousands of clay tablets, mostly in the Babylonian language. These records provide much information about Near Eastern customs and legal practices, and shed light on the patriarchal period of the Bible.<\/p>\n<p>The following examples may serve as illustrations of possible relationships between Nuzi and the Bible. In Nuzi a childless wife could give her handmaid to her husband so that the maid could bear children in the name of the wife. This practice was followed by Sarai, who gave her maid, Hagar, to her husband, Abram (Gn 16:1-4); by Rachel, who gave Bilhah to Jacob (30:1-8); and by Leah, who gave Zilpah to Jacob (vv 9-13). In such a case, the father had a responsibility to rear the child as the offspring of his legal wife, and the wife could not drive away the child. According to this rule, Sarai had no right to drive out Hagar’s son, Ishmael (cf. 16:4-6).<\/p>\n<p>In Nuzi there was a law against the sale of property outside one’s own family. Several schemes were employed to circumvent this prohibition, including adoption and the exchange of property. In return for a guarantee of lifelong care and burial costs, a wealthy landowner would have himself “adopted” by landholding peasants so that he received their property. The records indicate that the very same man could be adopted by 300 or 400 peasants. A couple without children could legally adopt someone to provide for them in their old age and for their burial. The adopted person would be the heir to the property of his adopting parents; this may have been the relationship between Abram and his servant Eliezer (Gn 15:2). One could also exchange property of little value for valuable property. In some instances, the difference in value could be made up in money. At Nuzi a man named Tehip-tilla sold his inheritance rights in a grove to his brother, Kurpazah, in exchange for three sheep, paralleling Esau’s sale of his birthright to Jacob for a serving of stew (25:27-34).<\/p>\n<p>In Nuzi an oral will or blessing given on one’s deathbed was legally binding and irrevocable. A man named Huya was lying on his sickbed at the point of death. He took the hand of his son, Tarmiya, and gave to him a woman, Sululi-Ishtar, to be his wife. Tarmiya’s two brothers challenged his claim in court, but the court recognized the validity of Tarmiya’s case. Although Jacob obtained the blessing of his blind and aged father by deception, Isaac had to stand by what he had done (Gn 27:33).<\/p>\n<p>The Nuzi tablets also indicate that the person who had possession of the teraphim, or household gods, was the heir to the property of the owner of the idols. For this reason, Rachel took the teraphim of her father Laban (Gn 31:19), who was very disturbed over their disappearance (vv 30-35).<\/p>\n<p>Another case of adoption parallels the relationship between Jacob and Laban. Nashwi adopted Wullu and gave his daughter, Nuhuya, to him in marriage. If Wullu married another wife, he would have to forfeit the property he had received from Nashwi. Laban also made a covenant with Jacob that he would not take a wife other than Laban’s two daughters, Leah and Rachel (Gn 31:50).<\/p>\n<p><em>See also<\/em> Inscriptions.<\/p>","summary_ro":"NUZI*, NUZI TABLETS* Town in northeastern Mesopotamia, about nine miles (14.5 kilometers) southwest of present-day Kirkuk. In ancient times the site was called Gasur, but the modern name is Yorgan Tepe. Excavations at Yorgan Tepe were carried out from 1925 to 1931 by an expedition of a number of cooperating archaeologists who made many interesting finds. But Yorgan Tepe is best known for its clay tablets, which primarily deal with business transactions. In the third millennium BC the populati...","summary_en":"NUZI*, NUZI TABLETS* Town in northeastern Mesopotamia, about nine miles (14.5 kilometers) southwest of present-day Kirkuk. In ancient times the site was called Gasur, but the modern name is Yorgan Tepe. Excavations at Yorgan Tepe were carried out from 1925 to 1931 by an expedition of a number of cooperating archaeologists who made many interesting finds. But Yorgan Tepe is best known for its clay tablets, which primarily deal with business transactions. In the third millennium BC the populati...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34304,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seir (Person)","title_en":"Seir (Person)","content_ro":"<h3>SEIR (P<span>erson<\/span>)<\/h3>\n<p>Father of seven sons and a descendant of Abraham through Esau’s line. Originally a Horite tribe dwelling in the land of Edom, the nation descended from Seir was first dispossessed by, but later intermarried with, Esau’s descendants. Perhaps for this reason Seir and his offspring were included in the genealogies of Abraham (Gn 36:20-21; 1 Chr 1:38).<\/p>","content_en":"<h3>SEIR (P<span>erson<\/span>)<\/h3>\n<p>Father of seven sons and a descendant of Abraham through Esau’s line. Originally a Horite tribe dwelling in the land of Edom, the nation descended from Seir was first dispossessed by, but later intermarried with, Esau’s descendants. Perhaps for this reason Seir and his offspring were included in the genealogies of Abraham (Gn 36:20-21; 1 Chr 1:38).<\/p>","summary_ro":"SEIR (Person) Father of seven sons and a descendant of Abraham through Esau’s line. Originally a Horite tribe dwelling in the land of Edom, the nation descended from Seir was first dispossessed by, but later intermarried with, Esau’s descendants. Perhaps for this reason Seir and his offspring were included in the genealogies of Abraham (Gn 36:20-21; 1 Chr 1:38).","summary_en":"SEIR (Person) Father of seven sons and a descendant of Abraham through Esau’s line. Originally a Horite tribe dwelling in the land of Edom, the nation descended from Seir was first dispossessed by, but later intermarried with, Esau’s descendants. Perhaps for this reason Seir and his offspring were included in the genealogies of Abraham (Gn 36:20-21; 1 Chr 1:38).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34308,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seir (Place)","title_en":"Seir (Place)","content_ro":"<h3>SEIR (P<span>lace<\/span>)<\/h3>\n<li>1. Mountain range of Edom extending from the Dead Sea southward to the Gulf of Aqaba. Mt Seir was bordered by the great valley of Arabah on the west and by desert on the east. Seir is the modern Jebel esh-Shera.<\/li>\n<p>Seir was formerly inhabited by the Horites, whose defeat to King Kedorlaomer is recorded in Genesis 14:4-6. The Horites were later dispossessed from this region by Esau (Dt 2:12); however, a remnant of Horite chiefs was listed among the descendants of Esau living in Seir (Gn 36:20-30). As this area was given by the Lord as an inheritance to Esau (Jos 24:4), the Israelites were warned not to provoke the sons of Esau to war as they passed through Seir on their wilderness travels (Dt 2:1-8). During Israel’s occupation of Palestine, they were drawn into a number of battles against the people of Seir. A band of Simeonites destroyed the Amalekites dwelling in Seir and resettled it with their own people (1 Chr 4:42). Jehoshaphat, king of Judah (872–848 <span>BC<\/span>), gained an incredible victory over the allied armies of Ammon, Moab, and Seir (2 Chr 20:10-23). King Amaziah of Judah (796–767 <span>BC<\/span>) routed an army from Seir in the valley of Salt (25:11-14). And finally, the prophet Ezekiel pronounced a curse of destruction on the inhabitants of Seir for their antagonism against Israel (Ez 35:1-15).<\/p>\n<p><em>See also<\/em> Edom, Edomites.<\/p>\n<li>2. Place defining part of the northern boundary of the land assigned to Judah’s tribe (Jos 15:10). It was positioned west of Kiriath-jearim and northeast of Beth-shemesh. Mt Seir is perhaps the ridge on which the modern town of Saris is built.<\/li>","content_en":"<h3>SEIR (P<span>lace<\/span>)<\/h3>\n<li>1. Mountain range of Edom extending from the Dead Sea southward to the Gulf of Aqaba. Mt Seir was bordered by the great valley of Arabah on the west and by desert on the east. Seir is the modern Jebel esh-Shera.<\/li>\n<p>Seir was formerly inhabited by the Horites, whose defeat to King Kedorlaomer is recorded in Genesis 14:4-6. The Horites were later dispossessed from this region by Esau (Dt 2:12); however, a remnant of Horite chiefs was listed among the descendants of Esau living in Seir (Gn 36:20-30). As this area was given by the Lord as an inheritance to Esau (Jos 24:4), the Israelites were warned not to provoke the sons of Esau to war as they passed through Seir on their wilderness travels (Dt 2:1-8). During Israel’s occupation of Palestine, they were drawn into a number of battles against the people of Seir. A band of Simeonites destroyed the Amalekites dwelling in Seir and resettled it with their own people (1 Chr 4:42). Jehoshaphat, king of Judah (872–848 <span>BC<\/span>), gained an incredible victory over the allied armies of Ammon, Moab, and Seir (2 Chr 20:10-23). King Amaziah of Judah (796–767 <span>BC<\/span>) routed an army from Seir in the valley of Salt (25:11-14). And finally, the prophet Ezekiel pronounced a curse of destruction on the inhabitants of Seir for their antagonism against Israel (Ez 35:1-15).<\/p>\n<p><em>See also<\/em> Edom, Edomites.<\/p>\n<li>2. Place defining part of the northern boundary of the land assigned to Judah’s tribe (Jos 15:10). It was positioned west of Kiriath-jearim and northeast of Beth-shemesh. Mt Seir is perhaps the ridge on which the modern town of Saris is built.<\/li>","summary_ro":"SEIR (Place) 1. Mountain range of Edom extending from the Dead Sea southward to the Gulf of Aqaba. Mt Seir was bordered by the great valley of Arabah on the west and by desert on the east. Seir is the modern Jebel esh-Shera. Seir was formerly inhabited by the Horites, whose defeat to King Kedorlaomer is recorded in Genesis 14:4-6. The Horites were later dispossessed from this region by Esau (Dt 2:12); however, a remnant of Horite chiefs was listed among the descendants of Esau living in Seir ...","summary_en":"SEIR (Place) 1. Mountain range of Edom extending from the Dead Sea southward to the Gulf of Aqaba. Mt Seir was bordered by the great valley of Arabah on the west and by desert on the east. Seir is the modern Jebel esh-Shera. Seir was formerly inhabited by the Horites, whose defeat to King Kedorlaomer is recorded in Genesis 14:4-6. The Horites were later dispossessed from this region by Esau (Dt 2:12); however, a remnant of Horite chiefs was listed among the descendants of Esau living in Seir ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35189,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shobal","title_en":"Shobal","content_ro":"<h3>SHOBAL<\/h3>\n<li>1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29).<\/li>\n<li>2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52).<\/li>\n<li>3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.<\/li>","content_en":"<h3>SHOBAL<\/h3>\n<li>1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29).<\/li>\n<li>2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52).<\/li>\n<li>3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.<\/li>","summary_ro":"SHOBAL 1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29). 2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52). 3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.","summary_en":"SHOBAL 1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29). 2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52). 3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39299,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zibeon","title_en":"Zibeon","content_ro":"<h3>ZIBEON<\/h3>\n<p>Ancestor of Oholibamah, the Canaanite wife of Esau (Gn 36:2, 14). He is listed as a Hivite in Genesis 36:2 but is probably the same as Zibeon the son of Seir the Horite (Gn 36:20, 29; 1 Chr 1:38). Possibly “Hivite” designated his tribal affiliation, while “Horite” indicated the fact that he dwelt in caves. It is also possible that “Hivite” is a transmission error in Genesis 36:2.<\/p>","content_en":"<h3>ZIBEON<\/h3>\n<p>Ancestor of Oholibamah, the Canaanite wife of Esau (Gn 36:2, 14). He is listed as a Hivite in Genesis 36:2 but is probably the same as Zibeon the son of Seir the Horite (Gn 36:20, 29; 1 Chr 1:38). Possibly “Hivite” designated his tribal affiliation, while “Horite” indicated the fact that he dwelt in caves. It is also possible that “Hivite” is a transmission error in Genesis 36:2.<\/p>","summary_ro":"ZIBEON Ancestor of Oholibamah, the Canaanite wife of Esau (Gn 36:2, 14). He is listed as a Hivite in Genesis 36:2 but is probably the same as Zibeon the son of Seir the Horite (Gn 36:20, 29; 1 Chr 1:38). Possibly “Hivite” designated his tribal affiliation, while “Horite” indicated the fact that he dwelt in caves. It is also possible that “Hivite” is a transmission error in Genesis 36:2.","summary_en":"ZIBEON Ancestor of Oholibamah, the Canaanite wife of Esau (Gn 36:2, 14). He is listed as a Hivite in Genesis 36:2 but is probably the same as Zibeon the son of Seir the Horite (Gn 36:20, 29; 1 Chr 1:38). Possibly “Hivite” designated his tribal affiliation, while “Horite” indicated the fact that he dwelt in caves. It is also possible that “Hivite” is a transmission error in Genesis 36:2.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43393,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:20","title_en":"Study Note: Geneza 36:20","content_ro":"<p><strong>36:20-30<\/strong> <em>Seir the Horite<\/em> was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).<\/p>","content_en":"<p><strong>36:20-30<\/strong> <em>Seir the Horite<\/em> was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).<\/p>","summary_ro":"36:20-30 Seir the Horite was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).","summary_en":"36:20-30 Seir the Horite was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71019,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:20","title_en":"Study Note: Geneza 36:20","content_ro":"<p><strong>36:20-30<\/strong> <em>Seir the Horite<\/em> was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).<\/p>","content_en":"<p><strong>36:20-30<\/strong> <em>Seir the Horite<\/em> was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).<\/p>","summary_ro":"36:20-30 Seir the Horite was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).","summary_en":"36:20-30 Seir the Horite was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98645,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:20","title_en":"Study Note: Geneza 36:20","content_ro":"<p><strong>36:20-30<\/strong> <em>Seir the Horite<\/em> was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).<\/p>","content_en":"<p><strong>36:20-30<\/strong> <em>Seir the Horite<\/em> was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).<\/p>","summary_ro":"36:20-30 Seir the Horite was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).","summary_en":"36:20-30 Seir the Horite was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126271,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:20","title_en":"Study Note: Geneza 36:20","content_ro":"<p><strong>36:20-30<\/strong> <em>Seir the Horite<\/em> was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).<\/p>","content_en":"<p><strong>36:20-30<\/strong> <em>Seir the Horite<\/em> was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).<\/p>","summary_ro":"36:20-30 Seir the Horite was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).","summary_en":"36:20-30 Seir the Horite was an early inhabitant of the land; his descendants populated the region until Esau moved in and displaced them (Deut 2:12).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":9762,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dishan","title_en":"Dishan","content_ro":"<h3>DISHAN<\/h3>\n<p>Chieftain in the land of Seir, a mountainous area southwest of the Dead Sea. Dishan’s father was Seir the Horite (Gn 36:21; 1 Chr 1:38). The Horites were driven out of their territory by the Edomites (Dt 2:12). Later OT references often use Seir and Edom synonymously.<\/p>","content_en":"<h3>DISHAN<\/h3>\n<p>Chieftain in the land of Seir, a mountainous area southwest of the Dead Sea. Dishan’s father was Seir the Horite (Gn 36:21; 1 Chr 1:38). The Horites were driven out of their territory by the Edomites (Dt 2:12). Later OT references often use Seir and Edom synonymously.<\/p>","summary_ro":"DISHAN Chieftain in the land of Seir, a mountainous area southwest of the Dead Sea. Dishan’s father was Seir the Horite (Gn 36:21; 1 Chr 1:38). The Horites were driven out of their territory by the Edomites (Dt 2:12). Later OT references often use Seir and Edom synonymously.","summary_en":"DISHAN Chieftain in the land of Seir, a mountainous area southwest of the Dead Sea. Dishan’s father was Seir the Horite (Gn 36:21; 1 Chr 1:38). The Horites were driven out of their territory by the Edomites (Dt 2:12). Later OT references often use Seir and Edom synonymously.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9765,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dishon","title_en":"Dishon","content_ro":"<h3>DISHON<\/h3>\n<li>1. Seir’s fifth son and a Horite leader in Edom (Gn 36:21; 1 Chr 1:38), whose people were eventually displaced by the Edomites.<\/li>\n<li>2. Grandson of Seir and son of Anah, a Horite leader. This Dishon was also the brother of Oholibamah, Esau’s wife (Gn 36:25; 1 Chr 1:41).<\/li>","content_en":"<h3>DISHON<\/h3>\n<li>1. Seir’s fifth son and a Horite leader in Edom (Gn 36:21; 1 Chr 1:38), whose people were eventually displaced by the Edomites.<\/li>\n<li>2. Grandson of Seir and son of Anah, a Horite leader. This Dishon was also the brother of Oholibamah, Esau’s wife (Gn 36:25; 1 Chr 1:41).<\/li>","summary_ro":"DISHON 1. Seir’s fifth son and a Horite leader in Edom (Gn 36:21; 1 Chr 1:38), whose people were eventually displaced by the Edomites. 2. Grandson of Seir and son of Anah, a Horite leader. This Dishon was also the brother of Oholibamah, Esau’s wife (Gn 36:25; 1 Chr 1:41).","summary_en":"DISHON 1. Seir’s fifth son and a Horite leader in Edom (Gn 36:21; 1 Chr 1:38), whose people were eventually displaced by the Edomites. 2. Grandson of Seir and son of Anah, a Horite leader. This Dishon was also the brother of Oholibamah, Esau’s wife (Gn 36:25; 1 Chr 1:41).","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11761,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ezer","title_en":"Ezer","content_ro":"<h3>EZER<\/h3>\n<li>1. Chieftain of a Horite tribe (Gn 36:21; 1 Chr 1:38).<\/li>\n<li>2. Descendant and probably the son of Ephraim. He was killed while making a raid on the cattle of the Philistines (1 Chr 7:21).<\/li>\n<li>3. Man of Judah, descended from Hur (1 Chr 4:4).<\/li>\n<li>4. Gadite who joined David at Ziklag (1 Chr 12:9).<\/li>\n<li>5. Jeshua’s son, who ruled Mizpah and repaired the Jerusalem wall (Neh 3:19).<\/li>\n<li>6. Priest who took part in the ceremony at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>EZER<\/h3>\n<li>1. Chieftain of a Horite tribe (Gn 36:21; 1 Chr 1:38).<\/li>\n<li>2. Descendant and probably the son of Ephraim. He was killed while making a raid on the cattle of the Philistines (1 Chr 7:21).<\/li>\n<li>3. Man of Judah, descended from Hur (1 Chr 4:4).<\/li>\n<li>4. Gadite who joined David at Ziklag (1 Chr 12:9).<\/li>\n<li>5. Jeshua’s son, who ruled Mizpah and repaired the Jerusalem wall (Neh 3:19).<\/li>\n<li>6. Priest who took part in the ceremony at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"EZER 1. Chieftain of a Horite tribe (Gn 36:21; 1 Chr 1:38). 2. Descendant and probably the son of Ephraim. He was killed while making a raid on the cattle of the Philistines (1 Chr 7:21). 3. Man of Judah, descended from Hur (1 Chr 4:4). 4. Gadite who joined David at Ziklag (1 Chr 12:9). 5. Jeshua’s son, who ruled Mizpah and repaired the Jerusalem wall (Neh 3:19). 6. Priest who took part in the ceremony at the dedication of the Jerusalem wall (Neh 12:42).","summary_en":"EZER 1. Chieftain of a Horite tribe (Gn 36:21; 1 Chr 1:38). 2. Descendant and probably the son of Ephraim. He was killed while making a raid on the cattle of the Philistines (1 Chr 7:21). 3. Man of Judah, descended from Hur (1 Chr 4:4). 4. Gadite who joined David at Ziklag (1 Chr 12:9). 5. Jeshua’s son, who ruled Mizpah and repaired the Jerusalem wall (Neh 3:19). 6. Priest who took part in the ceremony at the dedication of the Jerusalem wall (Neh 12:42).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":16186,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hemam*","title_en":"Hemam*","content_ro":"<h3>HEMAM*<\/h3>\n<p>KJV spelling of Heman, Lotan’s son, in Genesis 36:22. <em>See<\/em> Heman #1.<\/p>","content_en":"<h3>HEMAM*<\/h3>\n<p>KJV spelling of Heman, Lotan’s son, in Genesis 36:22. <em>See<\/em> Heman #1.<\/p>","summary_ro":"HEMAM* KJV spelling of Heman, Lotan’s son, in Genesis 36:22. See Heman #1.","summary_en":"HEMAM* KJV spelling of Heman, Lotan’s son, in Genesis 36:22. See Heman #1.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16187,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heman","title_en":"Heman","content_ro":"<h3>HEMAN<\/h3>\n<li>1. Lotan’s son, the brother of Hori and a descendant of Seir the Horite (Gn 36:22); alternately spelled Homam in 1 Chronicles 1:39, reflecting a later scribal error.<\/li>\n<li>2. Mahol’s son, descendant of Zerah from Judah’s tribe and one of the sages whose wisdom was surpassed by King Solomon’s (1 Kgs 4:31; 1 Chr 2:6). He is perhaps the Ezrahite and author of Psalm 88.<\/li>\n<li>3. Kohathite Levite, Joel’s son and one appointed, along with Asaph and Ethan (also called Jeduthun), by David to lead the musicians in the sanctuary (1 Chr 6:33; 15:17; 16:41). During the transport of the ark from Obed-edom’s house to Jerusalem, he was responsible for sounding the bronze cymbals (1 Chr 15:19; 2 Chr 5:12). Heman fathered 14 sons and 3 daughters, all of whom served as musicians in the Lord’s house (1 Chr 25:1-6). Later, his descendants participated in the cleansing of the temple during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14) and assisted with the Passover celebration initiated by King Josiah (640–609 <span>BC<\/span>; 2 Chr 35:15).<\/li>","content_en":"<h3>HEMAN<\/h3>\n<li>1. Lotan’s son, the brother of Hori and a descendant of Seir the Horite (Gn 36:22); alternately spelled Homam in 1 Chronicles 1:39, reflecting a later scribal error.<\/li>\n<li>2. Mahol’s son, descendant of Zerah from Judah’s tribe and one of the sages whose wisdom was surpassed by King Solomon’s (1 Kgs 4:31; 1 Chr 2:6). He is perhaps the Ezrahite and author of Psalm 88.<\/li>\n<li>3. Kohathite Levite, Joel’s son and one appointed, along with Asaph and Ethan (also called Jeduthun), by David to lead the musicians in the sanctuary (1 Chr 6:33; 15:17; 16:41). During the transport of the ark from Obed-edom’s house to Jerusalem, he was responsible for sounding the bronze cymbals (1 Chr 15:19; 2 Chr 5:12). Heman fathered 14 sons and 3 daughters, all of whom served as musicians in the Lord’s house (1 Chr 25:1-6). Later, his descendants participated in the cleansing of the temple during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14) and assisted with the Passover celebration initiated by King Josiah (640–609 <span>BC<\/span>; 2 Chr 35:15).<\/li>","summary_ro":"HEMAN 1. Lotan’s son, the brother of Hori and a descendant of Seir the Horite (Gn 36:22); alternately spelled Homam in 1 Chronicles 1:39, reflecting a later scribal error. 2. Mahol’s son, descendant of Zerah from Judah’s tribe and one of the sages whose wisdom was surpassed by King Solomon’s (1 Kgs 4:31; 1 Chr 2:6). He is perhaps the Ezrahite and author of Psalm 88. 3. Kohathite Levite, Joel’s son and one appointed, along with Asaph and Ethan (also called Jeduthun), by David to lead the music...","summary_en":"HEMAN 1. Lotan’s son, the brother of Hori and a descendant of Seir the Horite (Gn 36:22); alternately spelled Homam in 1 Chronicles 1:39, reflecting a later scribal error. 2. Mahol’s son, descendant of Zerah from Judah’s tribe and one of the sages whose wisdom was surpassed by King Solomon’s (1 Kgs 4:31; 1 Chr 2:6). He is perhaps the Ezrahite and author of Psalm 88. 3. Kohathite Levite, Joel’s son and one appointed, along with Asaph and Ethan (also called Jeduthun), by David to lead the music...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16660,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hori","title_en":"Hori","content_ro":"<h3>HORI<\/h3>\n<li>1. Lotan’s first son. Lotan was the founder of a Horite subclan in Edom (Gn 36:22; 1 Chr 1:39).<\/li>\n<li>2. Shaphat’s father and a member of Simeon’s tribe. Shaphat was one of the 12 spies (Nm 13:5).<\/li>","content_en":"<h3>HORI<\/h3>\n<li>1. Lotan’s first son. Lotan was the founder of a Horite subclan in Edom (Gn 36:22; 1 Chr 1:39).<\/li>\n<li>2. Shaphat’s father and a member of Simeon’s tribe. Shaphat was one of the 12 spies (Nm 13:5).<\/li>","summary_ro":"HORI 1. Lotan’s first son. Lotan was the founder of a Horite subclan in Edom (Gn 36:22; 1 Chr 1:39). 2. Shaphat’s father and a member of Simeon’s tribe. Shaphat was one of the 12 spies (Nm 13:5).","summary_en":"HORI 1. Lotan’s first son. Lotan was the founder of a Horite subclan in Edom (Gn 36:22; 1 Chr 1:39). 2. Shaphat’s father and a member of Simeon’s tribe. Shaphat was one of the 12 spies (Nm 13:5).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23533,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lotan","title_en":"Lotan","content_ro":"<h3>LOTAN<\/h3>\n<p>Seir’s eldest son (Gn 36:20) and a chief of the native Horite inhabitants of Edom (vv 22, 29). Lotan had two sons, Hori and Homam (1 Chr 1:38-39).<\/p>","content_en":"<h3>LOTAN<\/h3>\n<p>Seir’s eldest son (Gn 36:20) and a chief of the native Horite inhabitants of Edom (vv 22, 29). Lotan had two sons, Hori and Homam (1 Chr 1:38-39).<\/p>","summary_ro":"LOTAN Seir’s eldest son (Gn 36:20) and a chief of the native Horite inhabitants of Edom (vv 22, 29). Lotan had two sons, Hori and Homam (1 Chr 1:38-39).","summary_en":"LOTAN Seir’s eldest son (Gn 36:20) and a chief of the native Horite inhabitants of Edom (vv 22, 29). Lotan had two sons, Hori and Homam (1 Chr 1:38-39).","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37311,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Timna (Person)","title_en":"Timna (Person)","content_ro":"<h3>TIMNA (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12).<\/li>\n<li>2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.<\/li>","content_en":"<h3>TIMNA (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12).<\/li>\n<li>2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.<\/li>","summary_ro":"TIMNA (Person) 1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12). 2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.","summary_en":"TIMNA (Person) 1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12). 2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":1190,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Alvan","title_en":"Alvan","content_ro":"<h3>ALVAN<\/h3>\n<p>Shobal’s son and a descendant of Esau (Gn 36:23); alternately spelled Alian in 1 Chronicles 1:40.<\/p>","content_en":"<h3>ALVAN<\/h3>\n<p>Shobal’s son and a descendant of Esau (Gn 36:23); alternately spelled Alian in 1 Chronicles 1:40.<\/p>","summary_ro":"ALVAN Shobal’s son and a descendant of Esau (Gn 36:23); alternately spelled Alian in 1 Chronicles 1:40.","summary_en":"ALVAN Shobal’s son and a descendant of Esau (Gn 36:23); alternately spelled Alian in 1 Chronicles 1:40.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9971,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ebal","title_en":"Ebal","content_ro":"<h3>EBAL<\/h3>\n<li>1. Shobal’s son and descendant of Seir the Horite (Gn 36:23; 1 Chr 1:40).<\/li>\n<li>2. Joktan’s son and descendant of Shem (1 Chr 1:22). He is called Obal in Genesis 10:28.<\/li>","content_en":"<h3>EBAL<\/h3>\n<li>1. Shobal’s son and descendant of Seir the Horite (Gn 36:23; 1 Chr 1:40).<\/li>\n<li>2. Joktan’s son and descendant of Shem (1 Chr 1:22). He is called Obal in Genesis 10:28.<\/li>","summary_ro":"EBAL 1. Shobal’s son and descendant of Seir the Horite (Gn 36:23; 1 Chr 1:40). 2. Joktan’s son and descendant of Shem (1 Chr 1:22). He is called Obal in Genesis 10:28.","summary_en":"EBAL 1. Shobal’s son and descendant of Seir the Horite (Gn 36:23; 1 Chr 1:40). 2. Joktan’s son and descendant of Shem (1 Chr 1:22). He is called Obal in Genesis 10:28.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9978,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Ebal","title_en":"Mount Ebal","content_ro":"<h3>EBAL, Mount<\/h3>\n<p>Mountain just over 3,000 feet (914.4 meters) high in the central hill country of Israel. Mt Gerizim is usually mentioned with it (Dt 11:29; 27:13; Jos 8:33). There is no certain known meaning to the word. It is quite unlikely that it was connected in any way with a son of Shobal, whose name is spelled the same as the mountain (Gn 36:23; 1 Chr 1:40; cf. 1 Chr 1:22, where Ebal is a variant of the spelling Obal of Gn 10:28).<\/p>\n<p>Years before the entrance into the Promised Land, God, through Moses, designated the twin mountains Ebal and Gerizim as the place for the recitation of the curses and blessings of Deuteronomy 27–28. According to Deuteronomy 27:12, six tribes of Israel were to stand on Gerizim and shout the blessings. These were Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. “Joseph” here would mean the tribes of Ephraim and Manasseh in whose territory these two mountains belonged. The other six tribes—Reuben, Gad, Asher, Zebulun, Dan, and Naphtali—were to recite the curses from Mt Ebal. It is interesting that Ebal is north of the east-west valley that separates the two mountains and it is the more northerly tribes that stand on it.<\/p>\n<p>The fulfillment of the divine directive is recorded in Joshua 8:33. Joshua also obeyed in another matter—that of building on Mt Ebal an altar of unhewn stones (Jos 8:30) as Moses had commanded (Dt 27:4).<\/p>","content_en":"<h3>EBAL, Mount<\/h3>\n<p>Mountain just over 3,000 feet (914.4 meters) high in the central hill country of Israel. Mt Gerizim is usually mentioned with it (Dt 11:29; 27:13; Jos 8:33). There is no certain known meaning to the word. It is quite unlikely that it was connected in any way with a son of Shobal, whose name is spelled the same as the mountain (Gn 36:23; 1 Chr 1:40; cf. 1 Chr 1:22, where Ebal is a variant of the spelling Obal of Gn 10:28).<\/p>\n<p>Years before the entrance into the Promised Land, God, through Moses, designated the twin mountains Ebal and Gerizim as the place for the recitation of the curses and blessings of Deuteronomy 27–28. According to Deuteronomy 27:12, six tribes of Israel were to stand on Gerizim and shout the blessings. These were Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. “Joseph” here would mean the tribes of Ephraim and Manasseh in whose territory these two mountains belonged. The other six tribes—Reuben, Gad, Asher, Zebulun, Dan, and Naphtali—were to recite the curses from Mt Ebal. It is interesting that Ebal is north of the east-west valley that separates the two mountains and it is the more northerly tribes that stand on it.<\/p>\n<p>The fulfillment of the divine directive is recorded in Joshua 8:33. Joshua also obeyed in another matter—that of building on Mt Ebal an altar of unhewn stones (Jos 8:30) as Moses had commanded (Dt 27:4).<\/p>","summary_ro":"EBAL, Mount Mountain just over 3,000 feet (914.4 meters) high in the central hill country of Israel. Mt Gerizim is usually mentioned with it (Dt 11:29; 27:13; Jos 8:33). There is no certain known meaning to the word. It is quite unlikely that it was connected in any way with a son of Shobal, whose name is spelled the same as the mountain (Gn 36:23; 1 Chr 1:40; cf. 1 Chr 1:22, where Ebal is a variant of the spelling Obal of Gn 10:28). Years before the entrance into the Promised Land, God, thro...","summary_en":"EBAL, Mount Mountain just over 3,000 feet (914.4 meters) high in the central hill country of Israel. Mt Gerizim is usually mentioned with it (Dt 11:29; 27:13; Jos 8:33). There is no certain known meaning to the word. It is quite unlikely that it was connected in any way with a son of Shobal, whose name is spelled the same as the mountain (Gn 36:23; 1 Chr 1:40; cf. 1 Chr 1:22, where Ebal is a variant of the spelling Obal of Gn 10:28). Years before the entrance into the Promised Land, God, thro...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24201,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Manahath (Person)","title_en":"Manahath (Person)","content_ro":"<h3>MANAHATH (P<span>erson<\/span>)<\/h3>\n<p>One of Shobal’s five sons (Gn 36:23; 1 Chr 1:40).<\/p>","content_en":"<h3>MANAHATH (P<span>erson<\/span>)<\/h3>\n<p>One of Shobal’s five sons (Gn 36:23; 1 Chr 1:40).<\/p>","summary_ro":"MANAHATH (Person) One of Shobal’s five sons (Gn 36:23; 1 Chr 1:40).","summary_en":"MANAHATH (Person) One of Shobal’s five sons (Gn 36:23; 1 Chr 1:40).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28455,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Onam","title_en":"Onam","content_ro":"<h3>ONAM<\/h3>\n<li>1. Grandson of Seir and Shobal’s fifth son (Gn 36:23; 1 Chr 1:40).<\/li>\n<li>2. Son of Jerahmeel and Atarah, the father of a clan in Judah (1 Chr 2:26-28).<\/li>","content_en":"<h3>ONAM<\/h3>\n<li>1. Grandson of Seir and Shobal’s fifth son (Gn 36:23; 1 Chr 1:40).<\/li>\n<li>2. Son of Jerahmeel and Atarah, the father of a clan in Judah (1 Chr 2:26-28).<\/li>","summary_ro":"ONAM 1. Grandson of Seir and Shobal’s fifth son (Gn 36:23; 1 Chr 1:40). 2. Son of Jerahmeel and Atarah, the father of a clan in Judah (1 Chr 2:26-28).","summary_en":"ONAM 1. Grandson of Seir and Shobal’s fifth son (Gn 36:23; 1 Chr 1:40). 2. Son of Jerahmeel and Atarah, the father of a clan in Judah (1 Chr 2:26-28).","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35004,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shephi*, Shepho","title_en":"Shephi*, Shepho","content_ro":"<h3>SHEPHI*, SHEPHO<\/h3>\n<p>One of Shobal’s five sons and a descendant of Seir the Horite. Shepho is listed in the genealogy of Abraham through Esau’s contact with the nation (Gn 36:23); his name is alternately spelled Shephi (1 Chr 1:40; see <span>nlt<\/span> mg).<\/p>","content_en":"<h3>SHEPHI*, SHEPHO<\/h3>\n<p>One of Shobal’s five sons and a descendant of Seir the Horite. Shepho is listed in the genealogy of Abraham through Esau’s contact with the nation (Gn 36:23); his name is alternately spelled Shephi (1 Chr 1:40; see <span>nlt<\/span> mg).<\/p>","summary_ro":"SHEPHI*, SHEPHO One of Shobal’s five sons and a descendant of Seir the Horite. Shepho is listed in the genealogy of Abraham through Esau’s contact with the nation (Gn 36:23); his name is alternately spelled Shephi (1 Chr 1:40; see nlt mg).","summary_en":"SHEPHI*, SHEPHO One of Shobal’s five sons and a descendant of Seir the Horite. Shepho is listed in the genealogy of Abraham through Esau’s contact with the nation (Gn 36:23); his name is alternately spelled Shephi (1 Chr 1:40; see nlt mg).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35191,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shobal","title_en":"Shobal","content_ro":"<h3>SHOBAL<\/h3>\n<li>1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29).<\/li>\n<li>2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52).<\/li>\n<li>3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.<\/li>","content_en":"<h3>SHOBAL<\/h3>\n<li>1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29).<\/li>\n<li>2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52).<\/li>\n<li>3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.<\/li>","summary_ro":"SHOBAL 1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29). 2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52). 3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.","summary_en":"SHOBAL 1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29). 2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52). 3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":988,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aiah","title_en":"Aiah","content_ro":"<h3>AIAH<\/h3>\n<li>1. Zibeon’s son, a Horite descended from Seir. Aiah is listed in Esau’s genealogies (Gn 36:24; 1 Chr 1:35-40).<\/li>\n<li>2. Father (or mother?) of Saul’s concubine Rizpah (2 Sm 3:7; 21:8-11).<\/li>","content_en":"<h3>AIAH<\/h3>\n<li>1. Zibeon’s son, a Horite descended from Seir. Aiah is listed in Esau’s genealogies (Gn 36:24; 1 Chr 1:35-40).<\/li>\n<li>2. Father (or mother?) of Saul’s concubine Rizpah (2 Sm 3:7; 21:8-11).<\/li>","summary_ro":"AIAH 1. Zibeon’s son, a Horite descended from Seir. Aiah is listed in Esau’s genealogies (Gn 36:24; 1 Chr 1:35-40). 2. Father (or mother?) of Saul’s concubine Rizpah (2 Sm 3:7; 21:8-11).","summary_en":"AIAH 1. Zibeon’s son, a Horite descended from Seir. Aiah is listed in Esau’s genealogies (Gn 36:24; 1 Chr 1:35-40). 2. Father (or mother?) of Saul’s concubine Rizpah (2 Sm 3:7; 21:8-11).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1011,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ajah*","title_en":"Ajah*","content_ro":"<h3>AJAH*<\/h3>\n<p>KJV rendering of Aiah, Zibeon’s son, in Genesis 36:24. <em>See<\/em> Aiah #1.<\/p>","content_en":"<h3>AJAH*<\/h3>\n<p>KJV rendering of Aiah, Zibeon’s son, in Genesis 36:24. <em>See<\/em> Aiah #1.<\/p>","summary_ro":"AJAH* KJV rendering of Aiah, Zibeon’s son, in Genesis 36:24. See Aiah #1.","summary_en":"AJAH* KJV rendering of Aiah, Zibeon’s son, in Genesis 36:24. See Aiah #1.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1534,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anah","title_en":"Anah","content_ro":"<h3>ANAH<\/h3>\n<li>1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18).<\/li>\n<li>2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41).<\/li>\n<li>3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. <em>See<\/em> Zibeon.<\/li>","content_en":"<h3>ANAH<\/h3>\n<li>1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18).<\/li>\n<li>2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41).<\/li>\n<li>3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. <em>See<\/em> Zibeon.<\/li>","summary_ro":"ANAH 1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18). 2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41). 3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. See Zibeon.","summary_en":"ANAH 1. Son of Zibeon the Hivite and father of Oholibamah. Oholibamah was one of Esau’s wives (Gn 36:2, 18). 2. Fourth son of Seir the Horite. Anah was a chief among the Horites who also had a daughter named Oholibamah (Gn 36:20, 25; 1 Chr 1:38, 41). 3. Son of Zibeon who found hot springs in the wasteland (Gn 36:24). This Zibeon was a brother to #2 above. See Zibeon.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":9767,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dishon","title_en":"Dishon","content_ro":"<h3>DISHON<\/h3>\n<li>1. Seir’s fifth son and a Horite leader in Edom (Gn 36:21; 1 Chr 1:38), whose people were eventually displaced by the Edomites.<\/li>\n<li>2. Grandson of Seir and son of Anah, a Horite leader. This Dishon was also the brother of Oholibamah, Esau’s wife (Gn 36:25; 1 Chr 1:41).<\/li>","content_en":"<h3>DISHON<\/h3>\n<li>1. Seir’s fifth son and a Horite leader in Edom (Gn 36:21; 1 Chr 1:38), whose people were eventually displaced by the Edomites.<\/li>\n<li>2. Grandson of Seir and son of Anah, a Horite leader. This Dishon was also the brother of Oholibamah, Esau’s wife (Gn 36:25; 1 Chr 1:41).<\/li>","summary_ro":"DISHON 1. Seir’s fifth son and a Horite leader in Edom (Gn 36:21; 1 Chr 1:38), whose people were eventually displaced by the Edomites. 2. Grandson of Seir and son of Anah, a Horite leader. This Dishon was also the brother of Oholibamah, Esau’s wife (Gn 36:25; 1 Chr 1:41).","summary_en":"DISHON 1. Seir’s fifth son and a Horite leader in Edom (Gn 36:21; 1 Chr 1:38), whose people were eventually displaced by the Edomites. 2. Grandson of Seir and son of Anah, a Horite leader. This Dishon was also the brother of Oholibamah, Esau’s wife (Gn 36:25; 1 Chr 1:41).","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":1520,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amram","title_en":"Amram","content_ro":"<h3>AMRAM<\/h3>\n<li>1. Kohath’s son, a member of Levi’s tribe. Amram married Jochebed and had three famous children: Aaron, Moses, and Miriam (Ex 6:16-20; Nm 26:58-59). During the Israelites’ wilderness journey, the responsibility of the Amramites was to care for the ark and the table, lampstand, altars, and other furnishings used in the tabernacle (Nm 3:27, 31). Later, the Amramites were one of the groups in charge of offerings placed in the temple treasury (1 Chr 26:23-24).<\/li>\n<li>2. Priest from Bani’s family, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:34).<\/li>\n<li>3. KJV form of Hamran, Dishon’s son, in 1 Chronicles 1:41. Hamran itself is an alternate form of Hemdan (cf. Gn 36:26). <em>See<\/em> Hemdan.<\/li>","content_en":"<h3>AMRAM<\/h3>\n<li>1. Kohath’s son, a member of Levi’s tribe. Amram married Jochebed and had three famous children: Aaron, Moses, and Miriam (Ex 6:16-20; Nm 26:58-59). During the Israelites’ wilderness journey, the responsibility of the Amramites was to care for the ark and the table, lampstand, altars, and other furnishings used in the tabernacle (Nm 3:27, 31). Later, the Amramites were one of the groups in charge of offerings placed in the temple treasury (1 Chr 26:23-24).<\/li>\n<li>2. Priest from Bani’s family, who obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:34).<\/li>\n<li>3. KJV form of Hamran, Dishon’s son, in 1 Chronicles 1:41. Hamran itself is an alternate form of Hemdan (cf. Gn 36:26). <em>See<\/em> Hemdan.<\/li>","summary_ro":"AMRAM 1. Kohath’s son, a member of Levi’s tribe. Amram married Jochebed and had three famous children: Aaron, Moses, and Miriam (Ex 6:16-20; Nm 26:58-59). During the Israelites’ wilderness journey, the responsibility of the Amramites was to care for the ark and the table, lampstand, altars, and other furnishings used in the tabernacle (Nm 3:27, 31). Later, the Amramites were one of the groups in charge of offerings placed in the temple treasury (1 Chr 26:23-24). 2. Priest from Bani’s family, ...","summary_en":"AMRAM 1. Kohath’s son, a member of Levi’s tribe. Amram married Jochebed and had three famous children: Aaron, Moses, and Miriam (Ex 6:16-20; Nm 26:58-59). During the Israelites’ wilderness journey, the responsibility of the Amramites was to care for the ark and the table, lampstand, altars, and other furnishings used in the tabernacle (Nm 3:27, 31). Later, the Amramites were one of the groups in charge of offerings placed in the temple treasury (1 Chr 26:23-24). 2. Priest from Bani’s family, ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11093,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eshban","title_en":"Eshban","content_ro":"<h3>ESHBAN<\/h3>\n<p>Dishon’s second son and grandson of Seir the Horite (Gn 36:26; 1 Chr 1:41).<\/p>","content_en":"<h3>ESHBAN<\/h3>\n<p>Dishon’s second son and grandson of Seir the Horite (Gn 36:26; 1 Chr 1:41).<\/p>","summary_ro":"ESHBAN Dishon’s second son and grandson of Seir the Horite (Gn 36:26; 1 Chr 1:41).","summary_en":"ESHBAN Dishon’s second son and grandson of Seir the Horite (Gn 36:26; 1 Chr 1:41).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16201,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hemdan","title_en":"Hemdan","content_ro":"<h3>HEMDAN<\/h3>\n<p>Dishon’s son and a descendant of Seir the Horite (Gn 36:26). He is also called Hamran in 1 Chronicles 1:41 (<span>kjv<\/span> “Amram”).<\/p>","content_en":"<h3>HEMDAN<\/h3>\n<p>Dishon’s son and a descendant of Seir the Horite (Gn 36:26). He is also called Hamran in 1 Chronicles 1:41 (<span>kjv<\/span> “Amram”).<\/p>","summary_ro":"HEMDAN Dishon’s son and a descendant of Seir the Horite (Gn 36:26). He is also called Hamran in 1 Chronicles 1:41 (kjv “Amram”).","summary_en":"HEMDAN Dishon’s son and a descendant of Seir the Horite (Gn 36:26). He is also called Hamran in 1 Chronicles 1:41 (kjv “Amram”).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18096,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ithran","title_en":"Ithran","content_ro":"<h3>ITHRAN<\/h3>\n<li>1. Dishon’s son, who was a Horite chief (Gn 36:26; 1 Chr 1:41).<\/li>\n<li>2. One of Zophah’s sons (1 Chr 7:37). He is probably the same as Jether mentioned in 1 Chronicles 7:38.<\/li>","content_en":"<h3>ITHRAN<\/h3>\n<li>1. Dishon’s son, who was a Horite chief (Gn 36:26; 1 Chr 1:41).<\/li>\n<li>2. One of Zophah’s sons (1 Chr 7:37). He is probably the same as Jether mentioned in 1 Chronicles 7:38.<\/li>","summary_ro":"ITHRAN 1. Dishon’s son, who was a Horite chief (Gn 36:26; 1 Chr 1:41). 2. One of Zophah’s sons (1 Chr 7:37). He is probably the same as Jether mentioned in 1 Chronicles 7:38.","summary_en":"ITHRAN 1. Dishon’s son, who was a Horite chief (Gn 36:26; 1 Chr 1:41). 2. One of Zophah’s sons (1 Chr 7:37). He is probably the same as Jether mentioned in 1 Chronicles 7:38.","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21618,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Keran","title_en":"Keran","content_ro":"<h3>KERAN<\/h3>\n<p>Dishon’s son, a member of the Horite tribe during Esau’s time (Gn 36:26; 1 Chr 1:41).<\/p>","content_en":"<h3>KERAN<\/h3>\n<p>Dishon’s son, a member of the Horite tribe during Esau’s time (Gn 36:26; 1 Chr 1:41).<\/p>","summary_ro":"KERAN Dishon’s son, a member of the Horite tribe during Esau’s time (Gn 36:26; 1 Chr 1:41).","summary_en":"KERAN Dishon’s son, a member of the Horite tribe during Esau’s time (Gn 36:26; 1 Chr 1:41).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":1015,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Akan","title_en":"Akan","content_ro":"<h3>AKAN<\/h3>\n<p>Alternate name for Jaakan, Ezer’s son, in Genesis 36:27. <em>See<\/em> Jaakan.<\/p>","content_en":"<h3>AKAN<\/h3>\n<p>Alternate name for Jaakan, Ezer’s son, in Genesis 36:27. <em>See<\/em> Jaakan.<\/p>","summary_ro":"AKAN Alternate name for Jaakan, Ezer’s son, in Genesis 36:27. See Jaakan.","summary_en":"AKAN Alternate name for Jaakan, Ezer’s son, in Genesis 36:27. See Jaakan.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4939,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bilhan","title_en":"Bilhan","content_ro":"<h3>BILHAN<\/h3>\n<li>1. Ezer’s firstborn son and a descendant of Seir (Gn 36:27; 1 Chr 1:42).<\/li>\n<li>2. Jediael’s son from Benjamin’s tribe (1 Chr 7:10).<\/li>","content_en":"<h3>BILHAN<\/h3>\n<li>1. Ezer’s firstborn son and a descendant of Seir (Gn 36:27; 1 Chr 1:42).<\/li>\n<li>2. Jediael’s son from Benjamin’s tribe (1 Chr 7:10).<\/li>","summary_ro":"BILHAN 1. Ezer’s firstborn son and a descendant of Seir (Gn 36:27; 1 Chr 1:42). 2. Jediael’s son from Benjamin’s tribe (1 Chr 7:10).","summary_en":"BILHAN 1. Ezer’s firstborn son and a descendant of Seir (Gn 36:27; 1 Chr 1:42). 2. Jediael’s son from Benjamin’s tribe (1 Chr 7:10).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18151,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jaakan","title_en":"Jaakan","content_ro":"<h3>JAAKAN<\/h3>\n<p>Esau’s descendant and a son of Ezer the Horite (1 Chr 1:42, <span>nlt<\/span> mg); alternately called Akan in Genesis 36:27. <em>See<\/em> Beeroth Bene-jaakan.<\/p>","content_en":"<h3>JAAKAN<\/h3>\n<p>Esau’s descendant and a son of Ezer the Horite (1 Chr 1:42, <span>nlt<\/span> mg); alternately called Akan in Genesis 36:27. <em>See<\/em> Beeroth Bene-jaakan.<\/p>","summary_ro":"JAAKAN Esau’s descendant and a son of Ezer the Horite (1 Chr 1:42, nlt mg); alternately called Akan in Genesis 36:27. See Beeroth Bene-jaakan.","summary_en":"JAAKAN Esau’s descendant and a son of Ezer the Horite (1 Chr 1:42, nlt mg); alternately called Akan in Genesis 36:27. See Beeroth Bene-jaakan.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38819,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zaavan","title_en":"Zaavan","content_ro":"<h3>ZAAVAN<\/h3>\n<p>Second son of Ezer, a Horite clan chief (Gn 36:27; 1 Chr 1:42).<\/p>","content_en":"<h3>ZAAVAN<\/h3>\n<p>Second son of Ezer, a Horite clan chief (Gn 36:27; 1 Chr 1:42).<\/p>","summary_ro":"ZAAVAN Second son of Ezer, a Horite clan chief (Gn 36:27; 1 Chr 1:42).","summary_en":"ZAAVAN Second son of Ezer, a Horite clan chief (Gn 36:27; 1 Chr 1:42).","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":2529,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aran","title_en":"Aran","content_ro":"<h3>ARAN<\/h3>\n<p>Dishan’s son, grandson of Seir the Horite, and a descendant of Esau (Gn 36:28; 1 Chr 1:42).<\/p>","content_en":"<h3>ARAN<\/h3>\n<p>Dishan’s son, grandson of Seir the Horite, and a descendant of Esau (Gn 36:28; 1 Chr 1:42).<\/p>","summary_ro":"ARAN Dishan’s son, grandson of Seir the Horite, and a descendant of Esau (Gn 36:28; 1 Chr 1:42).","summary_en":"ARAN Dishan’s son, grandson of Seir the Horite, and a descendant of Esau (Gn 36:28; 1 Chr 1:42).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37917,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uz (Person)","title_en":"Uz (Person)","content_ro":"<h3>UZ (P<span>erson<\/span>)<\/h3>\n<li>1. Aram’s firstborn son and a descendant of Shem (Gn 10:23). In the parallel passage in 1 Chronicles 1:17, Uz is linked directly to Shem without mention of Aram. He is perhaps the forefather of the Aramean nation situated in the Syrian desert regions.<\/li>\n<li>2. Firstborn son of Abraham’s brother Nahor by his concubine, Milcah (Gn 22:21).<\/li>\n<li>3. Son of Dishan and the grandson of Seir the Horite (Gn 36:28; 1 Chr 1:42).<\/li>","content_en":"<h3>UZ (P<span>erson<\/span>)<\/h3>\n<li>1. Aram’s firstborn son and a descendant of Shem (Gn 10:23). In the parallel passage in 1 Chronicles 1:17, Uz is linked directly to Shem without mention of Aram. He is perhaps the forefather of the Aramean nation situated in the Syrian desert regions.<\/li>\n<li>2. Firstborn son of Abraham’s brother Nahor by his concubine, Milcah (Gn 22:21).<\/li>\n<li>3. Son of Dishan and the grandson of Seir the Horite (Gn 36:28; 1 Chr 1:42).<\/li>","summary_ro":"UZ (Person) 1. Aram’s firstborn son and a descendant of Shem (Gn 10:23). In the parallel passage in 1 Chronicles 1:17, Uz is linked directly to Shem without mention of Aram. He is perhaps the forefather of the Aramean nation situated in the Syrian desert regions. 2. Firstborn son of Abraham’s brother Nahor by his concubine, Milcah (Gn 22:21). 3. Son of Dishan and the grandson of Seir the Horite (Gn 36:28; 1 Chr 1:42).","summary_en":"UZ (Person) 1. Aram’s firstborn son and a descendant of Shem (Gn 10:23). In the parallel passage in 1 Chronicles 1:17, Uz is linked directly to Shem without mention of Aram. He is perhaps the forefather of the Aramean nation situated in the Syrian desert regions. 2. Firstborn son of Abraham’s brother Nahor by his concubine, Milcah (Gn 22:21). 3. Son of Dishan and the grandson of Seir the Horite (Gn 36:28; 1 Chr 1:42).","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":16476,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hivites","title_en":"Hivites","content_ro":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","content_en":"<h3>HIVITES<\/h3>\n<p>Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in other possible areas. Some scholars think that an error in copying, involving the changing of the letters <em>r<\/em> (resh) to <em>w<\/em> (waw) was responsible for the origin of the name Hivite from Horite.<\/p>\n<p>Others have suggested a scribal confusion of names, since Zibeon is called a Hivite in Genesis 36:2 and a Horite in verses 20 and 29. In several cases the Septuagint gives “Horite” in place of the Masoretic Text “Hivite” (Gn 34:2; Jos 9:7). Other passages in the Septuagint read “Hittite” rather than “Hivite” (Jos 11:3; Jgs 3:3).<\/p>\n<p>The overlapping or equivalence of Hivite and Horite in Genesis 36 probably indicates some relationship between the two peoples (cf. Ishmaelites and Midianites in Gn 37:27-28, 36). Perhaps both Horites and Hivites are related to the Hurrians, who are well attested archaeologically.<\/p>\n<p>The fact that there are some 25 occurrences of the name “Hivite(s)” in the OT, nearly one-third of which come in Joshua, makes it probable that they were a distinct people. Aside from Hivites in Palestine, they also appeared in Edomite territory (Gn 36:2). OT references to Hivites include Hamor (Gn 34:2), the men of Gibeon (Jos 9:7), the northern Hivites (Jgs 3:3-8), and those who lived near Tyre (2 Sm 24:7). During the reign of Solomon, the Hivites and other foreign inhabitants of the land were made slaves; that is, they were put under forced labor (1 Kgs 9:20-21; 2 Chr 8:7).<\/p>","summary_ro":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","summary_en":"HIVITES Name of a pre-Israelite group living in Canaan. Though not yet discovered\/rated archaeologically or from secular history as a people, they were regarded as emerging from a son of Canaan (Gn 10:17) and as inhabiting areas of the Lebanon Mountains (Jgs 3:3) and Mt Hermon (Jos 11:3). They are referred to frequently as a group dispossessed by Israel (Jos 12:8; 24:11; 1 Kgs 9:20) but who managed to survive into the kingdom period (2 Sm 24:7) and lived at that time near Tyre as well as in o...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16665,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Horites","title_en":"Horites","content_ro":"<h3>HORITES<\/h3>\n<p>Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22).<\/p>\n<p>The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semite people from the mountains. About the second millennium <span>BC<\/span>, they migrated into north and northeast Mesopotamia, and later moved into the regions of Syria and Palestine. Since the Hurrian language was prevalent in the western Jordan area, and since phonetically “Horite” is the OT Hebrew equivalent of the extrabiblical “Hurrian,” several scholars and translators have substituted “Hurrian” for “Horite.” Many have equated the Hivites, who were part of the Hurrian language and cultural group, with the Horites. These critics assumed an early textual corruption of the <em>r(esh)<\/em> in Ho<em>r<\/em>ite to <em>w(aw)<\/em> in Hi<em>v<\/em>ite. A certain Zibeon is called a Horite in Genesis 36:20-30, whereas in verse 2 the man is called a Hivite. The Septuagint of Joshua 9:7 and Genesis 34:2 reads “Horite” instead of “Hivite” as in the Masoretic Text. Some manuscripts of the Septuagint read “Hittite” for the Masoretic Text’s “Hivite” (Jos 11:3, Jgs 3:3). In Genesis 36:2, the extant Hebrew manuscripts erroneously read “Hivite” for “Horite.” It appears that the OT references do not fit the Hurrians, nor do the personal names of the Horites correspond to Hurrian examples (Gn 36:20-30). They seem instead to be Semitic. The Horites were from Transjordan and were the predecessors of the Edomites (14:6). Later references to Horites may be to western Horites, who were perhaps Hurrians (Is 17:9) and non-Semitic, but quite distinct from the predecessors of the Edomites, the eastern Horites. The Hebrew of Genesis 34:2 and Joshua 9:7 may be from a different family of manuscripts than those used by the Septuagint translators, preserving its own ethnic traditions. It seems best to think of both Hivites and Horites as ethnic groups connected with the Hurrians by language and culture.<\/p>\n<p><em>See also<\/em> Hurrians; Hivites.<\/p>","content_en":"<h3>HORITES<\/h3>\n<p>Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22).<\/p>\n<p>The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semite people from the mountains. About the second millennium <span>BC<\/span>, they migrated into north and northeast Mesopotamia, and later moved into the regions of Syria and Palestine. Since the Hurrian language was prevalent in the western Jordan area, and since phonetically “Horite” is the OT Hebrew equivalent of the extrabiblical “Hurrian,” several scholars and translators have substituted “Hurrian” for “Horite.” Many have equated the Hivites, who were part of the Hurrian language and cultural group, with the Horites. These critics assumed an early textual corruption of the <em>r(esh)<\/em> in Ho<em>r<\/em>ite to <em>w(aw)<\/em> in Hi<em>v<\/em>ite. A certain Zibeon is called a Horite in Genesis 36:20-30, whereas in verse 2 the man is called a Hivite. The Septuagint of Joshua 9:7 and Genesis 34:2 reads “Horite” instead of “Hivite” as in the Masoretic Text. Some manuscripts of the Septuagint read “Hittite” for the Masoretic Text’s “Hivite” (Jos 11:3, Jgs 3:3). In Genesis 36:2, the extant Hebrew manuscripts erroneously read “Hivite” for “Horite.” It appears that the OT references do not fit the Hurrians, nor do the personal names of the Horites correspond to Hurrian examples (Gn 36:20-30). They seem instead to be Semitic. The Horites were from Transjordan and were the predecessors of the Edomites (14:6). Later references to Horites may be to western Horites, who were perhaps Hurrians (Is 17:9) and non-Semitic, but quite distinct from the predecessors of the Edomites, the eastern Horites. The Hebrew of Genesis 34:2 and Joshua 9:7 may be from a different family of manuscripts than those used by the Septuagint translators, preserving its own ethnic traditions. It seems best to think of both Hivites and Horites as ethnic groups connected with the Hurrians by language and culture.<\/p>\n<p><em>See also<\/em> Hurrians; Hivites.<\/p>","summary_ro":"HORITES Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22). The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semit...","summary_en":"HORITES Cave dwellers of Mt Seir, according to tradition. These pre-Edomites were called the children of Seir (Gn 36:20). In the Bible they were defeated by Kedorlaomer and his allies (14:6). They were governed by chieftains (36:29-30), and eventually destroyed by the descendants of Esau (Dt 2:12, 22). The popular and biblical etymology of “Horite” has been disputed since the discovery of the Hurrians (Khurians) as ethnic predecessors of many Near Eastern tribes. The Hurrians were a non-Semit...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35193,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shobal","title_en":"Shobal","content_ro":"<h3>SHOBAL<\/h3>\n<li>1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29).<\/li>\n<li>2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52).<\/li>\n<li>3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.<\/li>","content_en":"<h3>SHOBAL<\/h3>\n<li>1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29).<\/li>\n<li>2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52).<\/li>\n<li>3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.<\/li>","summary_ro":"SHOBAL 1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29). 2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52). 3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.","summary_en":"SHOBAL 1. One of the seven sons of Seir the Horite in Edom (Gn 36:20; 1 Chr 1:38). Shobal became the father of five sons (Gn 36:23; 1 Chr 1:40) and a chief among the Horites (Gn 36:29). 2. Hur’s son, the father of Haroeh, and the founder of the families of Kiriath-jearim (1 Chr 2:50-52). 3. One of Judah’s five sons and the father of Reiah (1 Chr 4:1-2); perhaps the same as #2 above.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":10087,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Edomites Edom","title_en":"Edomites Edom","content_ro":"<h3>EDOM, EDOMITES<\/h3>\n<p>Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\n<p>The land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Biblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\n<p>The earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century <span>BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 <span>BC<\/span>) and Ramses III (1198–1166 <span>BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 <span>BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century <span>BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\n<p>At the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century <span>BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\n<p>The biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 <span>BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 <span>BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 <span>BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 <span>BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century <span>BC<\/span>, in the days of Ahaz (735–715 <span>BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\n<p>During the eighth century <span>BC<\/span>, the Assyrians began to move into Transjordan. About 800 <span>BC<\/span> Adad-nirari III (810–782 <span>BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 <span>BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 <span>BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 <span>BC<\/span>. Sennacherib (705–681 <span>BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 <span>BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 <span>BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\n<p>A long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century <span>BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","content_en":"<h3>EDOM, EDOMITES<\/h3>\n<p>Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geological times the area was thrust up to a considerable height, and dark-red sandstone cliffs were exposed along the western side where the land falls steeply into the Arabah, the southern extension of the deep depression in which the Dead Sea and the Jordan Valley lie. The Edom Plateau rises to over 5,000 feet (1,523.9 meters), reaching over 5,600 feet (1,706.8 meters) in places. The area divides into two unequal parts. The region of Punon forms something of a valley between the smaller northern part and the longer southern part. The northern section is not quite so high, though in a limited area near Radhadiyeh it reaches 5,300 feet (1,615.4 meters). The southern section is longer and generally higher, being over 5,000 feet (1,523.9 meters) throughout the central ridge and touching 5,687 feet (1,733.3 meters) at one point. To the east, the escarpment does not fall below 4,000 feet (1,219.1 meters), except in the north. The desert lies beyond and limits expansion eastward. To the west, the land falls away rather steeply into the Arabah. The extent of Edom to the west varied from time to time. It was comparatively easy to gain access to the Negev of southern Judah in this area, and Edomite encroachments were made from time to time. The southern frontier was marked by an extensive limestone scarp at the southern edge of the plateau. This ran eastward from Ain Gharandal in the Arabah. Beyond this barrier to the south lay rocky, uninhabitable desert, through which merchants must have journeyed to the port at Ezion-geber for trade.<\/p>\n<p>The land of Edom was, on the whole, inhospitable, though there were areas where farming could be undertaken, particularly to the northeast. Here herds of animals could be grazed. Edom’s wealth, however, came largely from the caravan trade that came up from the south and brought goods from India and South Arabia to the Mediterranean coast and Egypt. The important King’s Highway (Nm 21:22) passed through Edom on its way north.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>Biblically, the name Edom does not appear in the genealogy in Genesis 10. It first appears in the story of Esau in Genesis 25:30. Esau was called Edom from the red color of the pottage for which he sold his birthright to his brother, Jacob. In Genesis 36 there is reference to an Edomite kingdom at a time well before the appearance of an Israelite kingdom, though it is possible that the “chiefs” of Edom were tribal chieftains or non-dynastic leaders like the Israelite judges.<\/p>\n<p>The earliest nonbiblical references come from Egypt and seem to confirm this. Amarna Letter 288 (early 14th century <span>BC<\/span>) refers to the “lands of Seir,” and the crossing of the Shashu tribes of Edom into Egypt is mentioned by Seti II (1214–1208 <span>BC<\/span>) and Ramses III (1198–1166 <span>BC<\/span>). There are no Egyptian references to towns or rulers, only to tribal Bedouin from Seir-Edom. There is some evidence that Ramses II was in Transjordan about 1280–1270 <span>BC<\/span>, but there is no clear evidence that there was a centralized government before the 13th century <span>BC<\/span>. Rather, the land was occupied mainly by seminomadic people. From then on, permanent settlements began to appear, a fact that has relevance for the date of the exodus. The Song of Moses in Exodus 15 refers to the “chiefs of Edom.” By the time of the exodus, there appears to have been a kingdom of Edom (Nm 20:14, 18, 20-23; 33:37; 34:3). The Israelites skirted Edom on their journey to the Promised Land (Jgs 5:4; 11:17-18).<\/p>\n<p>At the time of the rise of the Israelite monarchy, Saul fought successfully against Edom (1 Sm 14:47). Doeg the Edomite was the chief of Saul’s herdsmen (21:7; 22:9, 18-22). At the beginning of the 10th century <span>BC<\/span>, David defeated Edom in the Valley of Salt and killed many Edomites (2 Sm 8:13; 1 Chr 18:12). Thereafter, David placed garrisons in Edom, and the Edomites became his subjects (2 Sm 8:14). It is not clear whether David saw in these people a military threat or whether he was interested in the supply of copper from their land and the potential wealth that would flow from the caravan traffic passing through Edom. David’s successes resulted in the flight of a certain Hadad, who was “of the royal house of Edom” to Egypt (1 Kgs 11:14-17), where he married a member of the Egyptian royal family (vv 18-20). On David’s death, Hadad returned to Edom, where he became king. It would seem that a monarchical form of government had developed by David’s time. Solomon continued to exert influence in Edom. He had access to the port of Ezion-geber (9:26).<\/p>\n<p>The biblical records provide no information about Edom from the end of Solomon’s reign until the days of Jehoshaphat of Judah (872–848 <span>BC<\/span>). Jehoshaphat was able to occupy the port of Ezion-geber, although his ships were wrecked there, possibly by the Edomites (1 Kgs 22:48; 2 Chr 20:36-37). Israel combined with Judah and Edom in an unsuccessful campaign against King Mesha of Moab (2 Kgs 3:4-27). Edom was able to throw off Judah’s authority under King Jehoram (853–841 <span>BC<\/span>) and set up a king of its own (8:20-22). It remained independent until the days of King Amaziah of Judah (796–767 <span>BC<\/span>), who conquered Edom as far south as Sela, defeating a large army of the Edomites in the Valley of Salt (2 Kgs 14:7; 2 Chr 25:11-13). This gave Judah control of the copper mines in the Punon area. King Uzziah of Judah (792–740 <span>BC<\/span>) was able to push his control south to Elath (near Ezion-geber; 2 Kgs 14:22; 2 Chr 26:1-2). Before the end of the eighth century <span>BC<\/span>, in the days of Ahaz (735–715 <span>BC<\/span>), Edom defeated Judah and recovered Elath (2 Kgs 16:6). Thereafter, Judah lost control over Edom.<\/p>\n<p>During the eighth century <span>BC<\/span>, the Assyrians began to move into Transjordan. About 800 <span>BC<\/span> Adad-nirari III (810–782 <span>BC<\/span>) claimed to have conquered several of these western states and to have imposed the payment of tribute. Then Tiglath-pileser III (745–727 <span>BC<\/span>) received tribute from Qaus-malaku of Edom. Sargon II (722–705 <span>BC<\/span>) spoke of an unnamed ruler of Edom who was involved in the rebellion of Ashdod in 713 <span>BC<\/span>. Sennacherib (705–681 <span>BC<\/span>) spoke of a certain Aiarammu, who brought gifts from Edom. Esarhaddon (681–669 <span>BC<\/span>) referred to Qaus-gabri, king of Edom, who came to Nineveh with 22 vassals to swear allegiance. Under Ashurbanipal (669–627 <span>BC<\/span>), Edom appears on Assyrian records. Thereafter, Assyria itself was defeated by the Babylonians. Under the Babylonians, Edom seems to have remained a subservient vassal, although in 594 it joined other small nations in discussing rebellion (Jer 27). When Nebuchadnezzar attacked these, however, Moab and Edom were not involved. In the overthrow of Jerusalem in 586, Edom remained neutral and even allowed some refugees from Judah to shelter there for a time (40:11). The prophet Obadiah castigated Edom for not assisting Judah at the time of the Babylonian invasion (Ob 1:11). Instead, they raided Judah, handed over captives to Babylon, and possessed lands in the Negev area to the south (Ez 35).<\/p>\n<p>A long history of enmity existed between Judah and Edom, and several prophets spoke unfavorably about Edom (Is 11:14; 34:5-17; Ez 32:29; Jl 3:19; Am 1:11-12; Mal 1:2-4). In the sixth century <span>BC<\/span>, Edom entered a period of decline. Several cities were abandoned. At the same time Edomite colonies west of the Arabah in the southern hill country of Judah emerged, and by Roman times there was a province of Idumea, which was the descendant of the Persian province of Edom, with its administrative center at Lachish. In the old Edomite homeland, Arab groups began to move in. Finally, ancient Edom became the home of the Nabateans.<\/p>","summary_ro":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","summary_en":"EDOM, EDOMITES Land and its inhabitants found on the high plateau to the south and southeast of the Dead Sea. The biblical term Edom, meaning “red,” denotes either the name of the land or the name of Esau, in remembrance of the red pottage or stew for which he exchanged his birthright (Gn 25:30; 36:1, 8, 19). The country of Edom was also known as Seir (Gn 32:3; 36:30; Nm 24:18). Geography The northern boundary of Edom was the Wadi Zered, the “Brook of the Willows” (Is 15:7). In ancient geolog...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":4169,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bela (Person)","title_en":"Bela (Person)","content_ro":"<h3>BELA (P<span>erson<\/span>)<\/h3>\n<li>1. Beor’s son, a king of Edom who ruled before Israel had a king (Gn 36:31-33). Because Balaam, the pagan prophet from north Syria, also had a father named Beor (Nm 22:5), some ancients and a number of modern critical scholars have confused the Edomite Bela with Balaam.<\/li>\n<li>2. Benjamin’s oldest son (Gn 46:21; 1 Chr 8:1), whose descendants were called Belaites (Nm 26:38).<\/li>\n<li>3. Azaz’s son, a descendant of Reuben who lived in Gilead in Transjordan. So vast were his family’s holdings that they pastured their cattle as far east as the Euphrates River (1 Chr 5:8-9). In the reign of Saul, his family successfully held their land against Hagrite opposition.<\/li>","content_en":"<h3>BELA (P<span>erson<\/span>)<\/h3>\n<li>1. Beor’s son, a king of Edom who ruled before Israel had a king (Gn 36:31-33). Because Balaam, the pagan prophet from north Syria, also had a father named Beor (Nm 22:5), some ancients and a number of modern critical scholars have confused the Edomite Bela with Balaam.<\/li>\n<li>2. Benjamin’s oldest son (Gn 46:21; 1 Chr 8:1), whose descendants were called Belaites (Nm 26:38).<\/li>\n<li>3. Azaz’s son, a descendant of Reuben who lived in Gilead in Transjordan. So vast were his family’s holdings that they pastured their cattle as far east as the Euphrates River (1 Chr 5:8-9). In the reign of Saul, his family successfully held their land against Hagrite opposition.<\/li>","summary_ro":"BELA (Person) 1. Beor’s son, a king of Edom who ruled before Israel had a king (Gn 36:31-33). Because Balaam, the pagan prophet from north Syria, also had a father named Beor (Nm 22:5), some ancients and a number of modern critical scholars have confused the Edomite Bela with Balaam. 2. Benjamin’s oldest son (Gn 46:21; 1 Chr 8:1), whose descendants were called Belaites (Nm 26:38). 3. Azaz’s son, a descendant of Reuben who lived in Gilead in Transjordan. So vast were his family’s holdings that...","summary_en":"BELA (Person) 1. Beor’s son, a king of Edom who ruled before Israel had a king (Gn 36:31-33). Because Balaam, the pagan prophet from north Syria, also had a father named Beor (Nm 22:5), some ancients and a number of modern critical scholars have confused the Edomite Bela with Balaam. 2. Benjamin’s oldest son (Gn 46:21; 1 Chr 8:1), whose descendants were called Belaites (Nm 26:38). 3. Azaz’s son, a descendant of Reuben who lived in Gilead in Transjordan. So vast were his family’s holdings that...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43394,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:31","title_en":"Study Note: Geneza 36:31","content_ro":"<p><strong>36:31-39<\/strong> It is not clear how these <em>kings<\/em> of <em>Edom<\/em> were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.<\/p>","content_en":"<p><strong>36:31-39<\/strong> It is not clear how these <em>kings<\/em> of <em>Edom<\/em> were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.<\/p>","summary_ro":"36:31-39 It is not clear how these kings of Edom were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.","summary_en":"36:31-39 It is not clear how these kings of Edom were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43395,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:31","title_en":"Study Note: Geneza 36:31","content_ro":"<p><strong>36:31<\/strong> <em>before any king ruled over the Israelites:<\/em> This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).<\/p>","content_en":"<p><strong>36:31<\/strong> <em>before any king ruled over the Israelites:<\/em> This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).<\/p>","summary_ro":"36:31 before any king ruled over the Israelites: This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).","summary_en":"36:31 before any king ruled over the Israelites: This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71020,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:31","title_en":"Study Note: Geneza 36:31","content_ro":"<p><strong>36:31-39<\/strong> It is not clear how these <em>kings<\/em> of <em>Edom<\/em> were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.<\/p>","content_en":"<p><strong>36:31-39<\/strong> It is not clear how these <em>kings<\/em> of <em>Edom<\/em> were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.<\/p>","summary_ro":"36:31-39 It is not clear how these kings of Edom were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.","summary_en":"36:31-39 It is not clear how these kings of Edom were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71021,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:31","title_en":"Study Note: Geneza 36:31","content_ro":"<p><strong>36:31<\/strong> <em>before any king ruled over the Israelites:<\/em> This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).<\/p>","content_en":"<p><strong>36:31<\/strong> <em>before any king ruled over the Israelites:<\/em> This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).<\/p>","summary_ro":"36:31 before any king ruled over the Israelites: This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).","summary_en":"36:31 before any king ruled over the Israelites: This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98646,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:31","title_en":"Study Note: Geneza 36:31","content_ro":"<p><strong>36:31-39<\/strong> It is not clear how these <em>kings<\/em> of <em>Edom<\/em> were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.<\/p>","content_en":"<p><strong>36:31-39<\/strong> It is not clear how these <em>kings<\/em> of <em>Edom<\/em> were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.<\/p>","summary_ro":"36:31-39 It is not clear how these kings of Edom were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.","summary_en":"36:31-39 It is not clear how these kings of Edom were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98647,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:31","title_en":"Study Note: Geneza 36:31","content_ro":"<p><strong>36:31<\/strong> <em>before any king ruled over the Israelites:<\/em> This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).<\/p>","content_en":"<p><strong>36:31<\/strong> <em>before any king ruled over the Israelites:<\/em> This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).<\/p>","summary_ro":"36:31 before any king ruled over the Israelites: This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).","summary_en":"36:31 before any king ruled over the Israelites: This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126272,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:31","title_en":"Study Note: Geneza 36:31","content_ro":"<p><strong>36:31-39<\/strong> It is not clear how these <em>kings<\/em> of <em>Edom<\/em> were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.<\/p>","content_en":"<p><strong>36:31-39<\/strong> It is not clear how these <em>kings<\/em> of <em>Edom<\/em> were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.<\/p>","summary_ro":"36:31-39 It is not clear how these kings of Edom were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.","summary_en":"36:31-39 It is not clear how these kings of Edom were related to Esau. The clans in Edom followed the same pattern of organization as the later tribes of Israel. They eventually chose a king from one of their tribes and carried on a line of succession from him.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126273,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:31","title_en":"Study Note: Geneza 36:31","content_ro":"<p><strong>36:31<\/strong> <em>before any king ruled over the Israelites:<\/em> This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).<\/p>","content_en":"<p><strong>36:31<\/strong> <em>before any king ruled over the Israelites:<\/em> This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).<\/p>","summary_ro":"36:31 before any king ruled over the Israelites: This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).","summary_en":"36:31 before any king ruled over the Israelites: This editorial note was probably inserted into the text during Israel’s monarchy (see study note on 35:20).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":4344,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Beor","title_en":"Beor","content_ro":"<h3>BEOR<\/h3>\n<li>1. Bela’s father (Gn 36:32). Bela was a king of Edom.<\/li>\n<li>2. Balaam’s father (Nm 22:5; 2 Pt 2:15, <span>kjv<\/span> “Bosor”). Balaam was asked by Balak, king of Moab, to curse Israel.<\/li>","content_en":"<h3>BEOR<\/h3>\n<li>1. Bela’s father (Gn 36:32). Bela was a king of Edom.<\/li>\n<li>2. Balaam’s father (Nm 22:5; 2 Pt 2:15, <span>kjv<\/span> “Bosor”). Balaam was asked by Balak, king of Moab, to curse Israel.<\/li>","summary_ro":"BEOR 1. Bela’s father (Gn 36:32). Bela was a king of Edom. 2. Balaam’s father (Nm 22:5; 2 Pt 2:15, kjv “Bosor”). Balaam was asked by Balak, king of Moab, to curse Israel.","summary_en":"BEOR 1. Bela’s father (Gn 36:32). Bela was a king of Edom. 2. Balaam’s father (Nm 22:5; 2 Pt 2:15, kjv “Bosor”). Balaam was asked by Balak, king of Moab, to curse Israel.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9633,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dinhabah","title_en":"Dinhabah","content_ro":"<h3>DINHABAH<\/h3>\n<p>Capital city of Edom before the time of Israel’s monarchy, whose king Bela is mentioned in the Bible (Gn 36:32; 1 Chr 1:43). Its site is unknown.<\/p>","content_en":"<h3>DINHABAH<\/h3>\n<p>Capital city of Edom before the time of Israel’s monarchy, whose king Bela is mentioned in the Bible (Gn 36:32; 1 Chr 1:43). Its site is unknown.<\/p>","summary_ro":"DINHABAH Capital city of Edom before the time of Israel’s monarchy, whose king Bela is mentioned in the Bible (Gn 36:32; 1 Chr 1:43). Its site is unknown.","summary_en":"DINHABAH Capital city of Edom before the time of Israel’s monarchy, whose king Bela is mentioned in the Bible (Gn 36:32; 1 Chr 1:43). Its site is unknown.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":5588,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bozrah","title_en":"Bozrah","content_ro":"<h3>BOZRAH<\/h3>\n<li>1. Well-fortified city in northern Edom (Gn 36:33; 1 Chr 1:44), regarded as impossible to conquer because it was protected by cliffs on three sides. Located 30 miles (48.3 kilometers) north of Petra, at modern Buseirah, it controlled the traffic on the King’s Highway. Bozrah was mentioned as one of the strongholds that would fall when God judged Edom (Is 34:6; 63:1; Jer 49:13; Am 1:12).<\/li>\n<li>2. One of the cities cited by the prophet Jeremiah as collapsing with the Moabite nation (Jer 48:24); probably a variant spelling of Bezer. <em>See<\/em> Bezer (Place).<\/li>\n<li>3. City also called Bosorah captured by Judas Maccabeus in the course of his Gilead campaign (1 Macc 5:26, 28). It is perhaps the same place as #2 above.<\/li>","content_en":"<h3>BOZRAH<\/h3>\n<li>1. Well-fortified city in northern Edom (Gn 36:33; 1 Chr 1:44), regarded as impossible to conquer because it was protected by cliffs on three sides. Located 30 miles (48.3 kilometers) north of Petra, at modern Buseirah, it controlled the traffic on the King’s Highway. Bozrah was mentioned as one of the strongholds that would fall when God judged Edom (Is 34:6; 63:1; Jer 49:13; Am 1:12).<\/li>\n<li>2. One of the cities cited by the prophet Jeremiah as collapsing with the Moabite nation (Jer 48:24); probably a variant spelling of Bezer. <em>See<\/em> Bezer (Place).<\/li>\n<li>3. City also called Bosorah captured by Judas Maccabeus in the course of his Gilead campaign (1 Macc 5:26, 28). It is perhaps the same place as #2 above.<\/li>","summary_ro":"BOZRAH 1. Well-fortified city in northern Edom (Gn 36:33; 1 Chr 1:44), regarded as impossible to conquer because it was protected by cliffs on three sides. Located 30 miles (48.3 kilometers) north of Petra, at modern Buseirah, it controlled the traffic on the King’s Highway. Bozrah was mentioned as one of the strongholds that would fall when God judged Edom (Is 34:6; 63:1; Jer 49:13; Am 1:12). 2. One of the cities cited by the prophet Jeremiah as collapsing with the Moabite nation (Jer 48:24)...","summary_en":"BOZRAH 1. Well-fortified city in northern Edom (Gn 36:33; 1 Chr 1:44), regarded as impossible to conquer because it was protected by cliffs on three sides. Located 30 miles (48.3 kilometers) north of Petra, at modern Buseirah, it controlled the traffic on the King’s Highway. Bozrah was mentioned as one of the strongholds that would fall when God judged Edom (Is 34:6; 63:1; Jer 49:13; Am 1:12). 2. One of the cities cited by the prophet Jeremiah as collapsing with the Moabite nation (Jer 48:24)...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20018,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jobab","title_en":"Jobab","content_ro":"<h3>JOBAB<\/h3>\n<li>1. Joktan’s son in Eber’s line (Gn 10:29; 1 Chr 1:23).<\/li>\n<li>2. Early Edomite king. He was the son of Zerah of Bozrah (Gn 36:33-34; 1 Chr 1:44-45).<\/li>\n<li>3. King of Madon who, along with other Canaanite kings, joined Jabin of Hazor in a northern confederacy to stop the Israelites from taking over the northern section of Canaan. He was killed in battle at the waters of Merom (Jos 11:1; 12:19).<\/li>\n<li>4. Shaharaim’s son by his wife Hodesh, a member of Benjamin’s tribe (1 Chr 8:9).<\/li>\n<li>5. Elpaal’s son from Benjamin’s tribe (1 Chr 8:18).<\/li>","content_en":"<h3>JOBAB<\/h3>\n<li>1. Joktan’s son in Eber’s line (Gn 10:29; 1 Chr 1:23).<\/li>\n<li>2. Early Edomite king. He was the son of Zerah of Bozrah (Gn 36:33-34; 1 Chr 1:44-45).<\/li>\n<li>3. King of Madon who, along with other Canaanite kings, joined Jabin of Hazor in a northern confederacy to stop the Israelites from taking over the northern section of Canaan. He was killed in battle at the waters of Merom (Jos 11:1; 12:19).<\/li>\n<li>4. Shaharaim’s son by his wife Hodesh, a member of Benjamin’s tribe (1 Chr 8:9).<\/li>\n<li>5. Elpaal’s son from Benjamin’s tribe (1 Chr 8:18).<\/li>","summary_ro":"JOBAB 1. Joktan’s son in Eber’s line (Gn 10:29; 1 Chr 1:23). 2. Early Edomite king. He was the son of Zerah of Bozrah (Gn 36:33-34; 1 Chr 1:44-45). 3. King of Madon who, along with other Canaanite kings, joined Jabin of Hazor in a northern confederacy to stop the Israelites from taking over the northern section of Canaan. He was killed in battle at the waters of Merom (Jos 11:1; 12:19). 4. Shaharaim’s son by his wife Hodesh, a member of Benjamin’s tribe (1 Chr 8:9). 5. Elpaal’s son from Benja...","summary_en":"JOBAB 1. Joktan’s son in Eber’s line (Gn 10:29; 1 Chr 1:23). 2. Early Edomite king. He was the son of Zerah of Bozrah (Gn 36:33-34; 1 Chr 1:44-45). 3. King of Madon who, along with other Canaanite kings, joined Jabin of Hazor in a northern confederacy to stop the Israelites from taking over the northern section of Canaan. He was killed in battle at the waters of Merom (Jos 11:1; 12:19). 4. Shaharaim’s son by his wife Hodesh, a member of Benjamin’s tribe (1 Chr 8:9). 5. Elpaal’s son from Benja...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":17037,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Husham","title_en":"Husham","content_ro":"<h3>HUSHAM<\/h3>\n<p>Temanite who succeeded Jobab as king of Edom (Gn 36:34-35; 1 Chr 1:45-46).<\/p>","content_en":"<h3>HUSHAM<\/h3>\n<p>Temanite who succeeded Jobab as king of Edom (Gn 36:34-35; 1 Chr 1:45-46).<\/p>","summary_ro":"HUSHAM Temanite who succeeded Jobab as king of Edom (Gn 36:34-35; 1 Chr 1:45-46).","summary_en":"HUSHAM Temanite who succeeded Jobab as king of Edom (Gn 36:34-35; 1 Chr 1:45-46).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":3238,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Avith","title_en":"Avith","content_ro":"<h3>AVITH<\/h3>\n<p>Capital city for Hadad, Edom’s fourth king (Gn 36:35; 1 Chr 1:46).<\/p>","content_en":"<h3>AVITH<\/h3>\n<p>Capital city for Hadad, Edom’s fourth king (Gn 36:35; 1 Chr 1:46).<\/p>","summary_ro":"AVITH Capital city for Hadad, Edom’s fourth king (Gn 36:35; 1 Chr 1:46).","summary_en":"AVITH Capital city for Hadad, Edom’s fourth king (Gn 36:35; 1 Chr 1:46).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4089,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bedad","title_en":"Bedad","content_ro":"<h3>BEDAD<\/h3>\n<p>Father of Hadad, one of the kings of Edom before the Israelite monarchy (Gn 36:35; 1 Chr 1:46).<\/p>","content_en":"<h3>BEDAD<\/h3>\n<p>Father of Hadad, one of the kings of Edom before the Israelite monarchy (Gn 36:35; 1 Chr 1:46).<\/p>","summary_ro":"BEDAD Father of Hadad, one of the kings of Edom before the Israelite monarchy (Gn 36:35; 1 Chr 1:46).","summary_en":"BEDAD Father of Hadad, one of the kings of Edom before the Israelite monarchy (Gn 36:35; 1 Chr 1:46).","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14937,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadad","title_en":"Hadad","content_ro":"<h3>HADAD<\/h3>\n<li>1. Eighth of the 12 sons of Ishmael, and thus a grandson of Abraham (Gn 25:15; 1 Chr 1:30). The <span>kjv<\/span> reads “Hadar” in Genesis 25:15 and “Hadad” in 1 Chronicles 1:30, whereas <span>rsv<\/span> and <span>nlt<\/span> read “Hadad” in both passages.<\/li>\n<li>2. Edomite ruler, son of Bedad, who reigned before the Hebrew captivity in Egypt and who won an important victory over the Midianites in the plain of Moab (Gn 36:35-36; 1 Chr 1:46-47).<\/li>\n<li>3. Another king of Edom, one of the few whose wife, Mehetabel, was mentioned by name. His capital city was Pau (Gn 36:39; 1 Chr 1:50-51).<\/li>\n<li>4. Prince of the royal house of Edom who fled to Egypt after David and Joab conquered Edom and occupied the land. He grew up in Egypt and gained favor with the pharaoh, who gave him his sister-in-law as a wife. Later, when David was dead, he desired to return to Edom and lead a revolt against Solomon (1 Kgs 11:14-25). Some scholars have identified him with #3 above.<\/li>","content_en":"<h3>HADAD<\/h3>\n<li>1. Eighth of the 12 sons of Ishmael, and thus a grandson of Abraham (Gn 25:15; 1 Chr 1:30). The <span>kjv<\/span> reads “Hadar” in Genesis 25:15 and “Hadad” in 1 Chronicles 1:30, whereas <span>rsv<\/span> and <span>nlt<\/span> read “Hadad” in both passages.<\/li>\n<li>2. Edomite ruler, son of Bedad, who reigned before the Hebrew captivity in Egypt and who won an important victory over the Midianites in the plain of Moab (Gn 36:35-36; 1 Chr 1:46-47).<\/li>\n<li>3. Another king of Edom, one of the few whose wife, Mehetabel, was mentioned by name. His capital city was Pau (Gn 36:39; 1 Chr 1:50-51).<\/li>\n<li>4. Prince of the royal house of Edom who fled to Egypt after David and Joab conquered Edom and occupied the land. He grew up in Egypt and gained favor with the pharaoh, who gave him his sister-in-law as a wife. Later, when David was dead, he desired to return to Edom and lead a revolt against Solomon (1 Kgs 11:14-25). Some scholars have identified him with #3 above.<\/li>","summary_ro":"HADAD 1. Eighth of the 12 sons of Ishmael, and thus a grandson of Abraham (Gn 25:15; 1 Chr 1:30). The kjv reads “Hadar” in Genesis 25:15 and “Hadad” in 1 Chronicles 1:30, whereas rsv and nlt read “Hadad” in both passages. 2. Edomite ruler, son of Bedad, who reigned before the Hebrew captivity in Egypt and who won an important victory over the Midianites in the plain of Moab (Gn 36:35-36; 1 Chr 1:46-47). 3. Another king of Edom, one of the few whose wife, Mehetabel, was mentioned by name. His ...","summary_en":"HADAD 1. Eighth of the 12 sons of Ishmael, and thus a grandson of Abraham (Gn 25:15; 1 Chr 1:30). The kjv reads “Hadar” in Genesis 25:15 and “Hadad” in 1 Chronicles 1:30, whereas rsv and nlt read “Hadad” in both passages. 2. Edomite ruler, son of Bedad, who reigned before the Hebrew captivity in Egypt and who won an important victory over the Midianites in the plain of Moab (Gn 36:35-36; 1 Chr 1:46-47). 3. Another king of Edom, one of the few whose wife, Mehetabel, was mentioned by name. His ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25692,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Midianite Midian","title_en":"Midianite Midian","content_ro":"<h3>MIDIAN, MIDIANITE<\/h3>\n<p>Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements.<\/p>\n<p>Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28).<\/p>\n<p>Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraham married as an old man (Gn 25:1-2; cf. 23:1-2; 24:67; 1 Chr 1:32). By calling Midian and his full brothers “the sons of Keturah” (Gn 25:4; 1 Chr 1:32-33), the Bible carefully distinguishes them from Isaac, the son of Sarah, who was the one through whom God’s promise to Abraham would be fulfilled (Gn 12:1-3; 17:15-21). In fact, Abraham and the Israelites regarded these other sons as having no more inheritance rights than a concubine’s sons (Gn 25:5-6; 1 Chr 1:31).<\/p>\n<p>Expelled from Abraham’s family, for Isaac’s sake, they became seminomadic peoples of the deserts east and south of Palestine (Gn 25:5-6).<\/p>\n<p class=\"h2\" id=\"TheLandofMidian\">The Land of Midian<\/p>\n<p>Of uncertain location, Midian was probably far south of Edom on the eastern side of what is today called the Gulf of Aqaba. The Alexandrian geographer Ptolemy (second century <span>AD<\/span>) mentions a city named Modiana on the coast and a Madiana 26 miles (41.8 kilometers) inland (modern el-Bed’) in this region, an identification supported by the Jewish historian Josephus (first century <span>AD<\/span>) and the Christian church historian Eusebius (early fourth century).<\/p>\n\n<p>In early OT times Midian seems to have been the land on the edge of the deserts bordering Gilead, Moab, and Edom south even into eastern Sinai.<\/p>\n<p>In Joseph’s day, some Midianite clans must have lived in the northern Transjordanian desert adjacent to Gilead or Bashan because they were part of an Ishmaelite caravan traveling the trade route from Damascus across Gilead past Dothan to Egypt (Gn 37:17, 25-28, 36).<\/p>\n<p>When Moses fled from Pharaoh, he settled in Midian and eventually married Zipporah, the daughter of a Midianite priest (Ex 2:15-22). Moses asked his Midianite relative Hobab to act as a guide from Horeb to Kadesh-barnea (Dt 1:19); Hobab was familiar with the wilderness of Paran (Nm 10:11-12, 29-31), even though his own land and relatives were elsewhere (v 30).<\/p>\n<p>In the Balaam episode and its bloody aftermath (Nm 22:31), a substantial group of Midianites appears to have been living on the eastern frontier of Moab. The Moabite king Balak, who was subject to the Amorite king named Sihon (21:26-30; Jer 48:45), discussed the Israelite threat with the elders of Midian, and a joint delegation was sent to Balaam (Nm 22:2-7). At Acacia in the plains of Moab (Nm 22:1; 25:1), an Israelite met and married a Midianite princess (Nm 25:6-18; 31:8). The Midianite kings were considered puppet kings of King Sihon (Jos 13:21). All the indications are that Midianite clans lived nearby, on the borders of Moab. Since Moab is north of Edom, the reference to an Edomite victory over Midian (Gn 36:35) might indicate a northern encroachment by the Midianites on Edomite territory.<\/p>\n<p>The Midianite invasion that Gideon repulsed had all the appearances of an invasion from the east. It would therefore seem that while “the land of Midian” is a term that may refer to a territory south of Edom, Midianites were living over a much wider area—on marginal land—east of Moab and Edom and south of Edom into east Sinai and northwest Arabia.<\/p>","content_en":"<h3>MIDIAN, MIDIANITE<\/h3>\n<p>Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements.<\/p>\n<p>Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28).<\/p>\n<p>Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraham married as an old man (Gn 25:1-2; cf. 23:1-2; 24:67; 1 Chr 1:32). By calling Midian and his full brothers “the sons of Keturah” (Gn 25:4; 1 Chr 1:32-33), the Bible carefully distinguishes them from Isaac, the son of Sarah, who was the one through whom God’s promise to Abraham would be fulfilled (Gn 12:1-3; 17:15-21). In fact, Abraham and the Israelites regarded these other sons as having no more inheritance rights than a concubine’s sons (Gn 25:5-6; 1 Chr 1:31).<\/p>\n<p>Expelled from Abraham’s family, for Isaac’s sake, they became seminomadic peoples of the deserts east and south of Palestine (Gn 25:5-6).<\/p>\n<p class=\"h2\" id=\"TheLandofMidian\">The Land of Midian<\/p>\n<p>Of uncertain location, Midian was probably far south of Edom on the eastern side of what is today called the Gulf of Aqaba. The Alexandrian geographer Ptolemy (second century <span>AD<\/span>) mentions a city named Modiana on the coast and a Madiana 26 miles (41.8 kilometers) inland (modern el-Bed’) in this region, an identification supported by the Jewish historian Josephus (first century <span>AD<\/span>) and the Christian church historian Eusebius (early fourth century).<\/p>\n\n<p>In early OT times Midian seems to have been the land on the edge of the deserts bordering Gilead, Moab, and Edom south even into eastern Sinai.<\/p>\n<p>In Joseph’s day, some Midianite clans must have lived in the northern Transjordanian desert adjacent to Gilead or Bashan because they were part of an Ishmaelite caravan traveling the trade route from Damascus across Gilead past Dothan to Egypt (Gn 37:17, 25-28, 36).<\/p>\n<p>When Moses fled from Pharaoh, he settled in Midian and eventually married Zipporah, the daughter of a Midianite priest (Ex 2:15-22). Moses asked his Midianite relative Hobab to act as a guide from Horeb to Kadesh-barnea (Dt 1:19); Hobab was familiar with the wilderness of Paran (Nm 10:11-12, 29-31), even though his own land and relatives were elsewhere (v 30).<\/p>\n<p>In the Balaam episode and its bloody aftermath (Nm 22:31), a substantial group of Midianites appears to have been living on the eastern frontier of Moab. The Moabite king Balak, who was subject to the Amorite king named Sihon (21:26-30; Jer 48:45), discussed the Israelite threat with the elders of Midian, and a joint delegation was sent to Balaam (Nm 22:2-7). At Acacia in the plains of Moab (Nm 22:1; 25:1), an Israelite met and married a Midianite princess (Nm 25:6-18; 31:8). The Midianite kings were considered puppet kings of King Sihon (Jos 13:21). All the indications are that Midianite clans lived nearby, on the borders of Moab. Since Moab is north of Edom, the reference to an Edomite victory over Midian (Gn 36:35) might indicate a northern encroachment by the Midianites on Edomite territory.<\/p>\n<p>The Midianite invasion that Gideon repulsed had all the appearances of an invasion from the east. It would therefore seem that while “the land of Midian” is a term that may refer to a territory south of Edom, Midianites were living over a much wider area—on marginal land—east of Moab and Edom and south of Edom into east Sinai and northwest Arabia.<\/p>","summary_ro":"MIDIAN, MIDIANITE Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements. Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28). Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraha...","summary_en":"MIDIAN, MIDIANITE Person, place, or people, the latter living on the eastern edge of Gilead, Moab, and Edom south into northwest Arabia. They had few, if any, permanent settlements. Midian and his descendants figure prominently only in the early history of Israel, in connection with Abraham (Gn 25:1-6), Joseph (37:25-36), Moses (Ex 2:15–3:1), Balaam (Nm 22:1-6; 25; 31:1-20), and Gideon (Jgs 6:1–8:28). Midian was Isaac’s younger half brother, the fourth of six sons born to Keturah, whom Abraha...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"36":[{"id":24602,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Masrekah","title_en":"Masrekah","content_ro":"<h3>MASREKAH<\/h3>\n<p>Home of an Edomite king named Samlah (Gn 36:36; 1 Chr 1:47).<\/p>","content_en":"<h3>MASREKAH<\/h3>\n<p>Home of an Edomite king named Samlah (Gn 36:36; 1 Chr 1:47).<\/p>","summary_ro":"MASREKAH Home of an Edomite king named Samlah (Gn 36:36; 1 Chr 1:47).","summary_en":"MASREKAH Home of an Edomite king named Samlah (Gn 36:36; 1 Chr 1:47).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33686,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Samlah","title_en":"Samlah","content_ro":"<h3>SAMLAH<\/h3>\n<p>King of the Edomites from the town of Masrekah. Samlah came to power before any king ruled in Israel (Gn 36:36-37; 1 Chr 1:47-48).<\/p>","content_en":"<h3>SAMLAH<\/h3>\n<p>King of the Edomites from the town of Masrekah. Samlah came to power before any king ruled in Israel (Gn 36:36-37; 1 Chr 1:47-48).<\/p>","summary_ro":"SAMLAH King of the Edomites from the town of Masrekah. Samlah came to power before any king ruled in Israel (Gn 36:36-37; 1 Chr 1:47-48).","summary_en":"SAMLAH King of the Edomites from the town of Masrekah. Samlah came to power before any king ruled in Israel (Gn 36:36-37; 1 Chr 1:47-48).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"37":[{"id":32641,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rehoboth","title_en":"Rehoboth","content_ro":"<h3>REHOBOTH<\/h3>\n<li>1. KJV name for Rehoboth-Ir, a city built by Nimrod, in Genesis 10:11. <em>See<\/em> Rehoboth-Ir.<\/li>\n<li>2. Site of the third well dug by Isaac (Gn 26:22). This time Abimelech and the herdsmen of Gerar did not lay claim to it, and Isaac named the well “broad places” or “room.” The well was located about 20 miles (32.2 kilometers) southwest of Beersheba.<\/li>\n<li>3. Home of Shaul, an Edomite ruler (Gn 36:37; 1 Chr 1:48). The place is identified as “on the river,” a frequent biblical reference to the Euphrates. Hence, versions such as the <span>nasb<\/span>, <span>rsv<\/span>, and <span>nlt<\/span> insert “Euphrates” into the text.<\/li>","content_en":"<h3>REHOBOTH<\/h3>\n<li>1. KJV name for Rehoboth-Ir, a city built by Nimrod, in Genesis 10:11. <em>See<\/em> Rehoboth-Ir.<\/li>\n<li>2. Site of the third well dug by Isaac (Gn 26:22). This time Abimelech and the herdsmen of Gerar did not lay claim to it, and Isaac named the well “broad places” or “room.” The well was located about 20 miles (32.2 kilometers) southwest of Beersheba.<\/li>\n<li>3. Home of Shaul, an Edomite ruler (Gn 36:37; 1 Chr 1:48). The place is identified as “on the river,” a frequent biblical reference to the Euphrates. Hence, versions such as the <span>nasb<\/span>, <span>rsv<\/span>, and <span>nlt<\/span> insert “Euphrates” into the text.<\/li>","summary_ro":"REHOBOTH 1. KJV name for Rehoboth-Ir, a city built by Nimrod, in Genesis 10:11. See Rehoboth-Ir. 2. Site of the third well dug by Isaac (Gn 26:22). This time Abimelech and the herdsmen of Gerar did not lay claim to it, and Isaac named the well “broad places” or “room.” The well was located about 20 miles (32.2 kilometers) southwest of Beersheba. 3. Home of Shaul, an Edomite ruler (Gn 36:37; 1 Chr 1:48). The place is identified as “on the river,” a frequent biblical reference to the Euphrates....","summary_en":"REHOBOTH 1. KJV name for Rehoboth-Ir, a city built by Nimrod, in Genesis 10:11. See Rehoboth-Ir. 2. Site of the third well dug by Isaac (Gn 26:22). This time Abimelech and the herdsmen of Gerar did not lay claim to it, and Isaac named the well “broad places” or “room.” The well was located about 20 miles (32.2 kilometers) southwest of Beersheba. 3. Home of Shaul, an Edomite ruler (Gn 36:37; 1 Chr 1:48). The place is identified as “on the river,” a frequent biblical reference to the Euphrates....","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34003,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Saul","title_en":"Saul","content_ro":"<h3>SAUL<\/h3>\n<p>Name meaning “asked,” with the implication being “asked <em>of God.”<\/em> A name with a usage extending far back into prebiblical times, it is attested in third-millennium texts from Tell Mardikh in Syria (ancient Ebla) and appears also to have been used in the second millennium in the city of Ugarit on the coast of Syria.<\/p>\n<p>In addition to the conventional spelling, it is sometimes spelled Shaul in older English versions. Apart from King Saul, the most famous bearer of the name, one other person called Saul (Shaul) is referred to in the OT, though little is known about him (<em>see<\/em> Shaul).<\/p>\n<p>1. Saul, king of Edom, is mentioned in an ancient list of kings who ruled Edom (in Transjordan) in pre-Israelite times (Gn 36:37-38; 1 Chr 1:48-49). He is described as coming from “Rehoboth on the river,” the “river” perhaps referring to a small river in the vicinity of Edom.<\/p>\n<li>2. Saul, the first king of Israel, is the best known and documented person with his name in the OT. He was a member of the tribe of Benjamin, one of the smallest of the Israelite tribes, whose territory was located just north of the Canaanite city of Jerusalem. His father was Kish, son of Abiel. Saul was born in Gibeah, a small town just a few miles north of Jerusalem in the hill country, and apart from his travels and military expeditions, Gibeah was Saul’s hometown for his entire life. He was a married man with one wife, Ahinoam, and five children—three sons and two daughters (1 Sm 14:49-50). His best-known son, Jonathan, later served him in a senior military capacity; three of Saul’s sons died with him in battle (31:2). Of his two daughters, the best-known is Michal, the younger daughter, who married David.<\/li>\n<p>Saul the Soldier<\/p>\n<p>Saul lived during a critical period in the history of the Israelite tribes. Though the dates cannot be determined with any certainty, he lived during the latter half of the 11th century <span>BC<\/span> and probably ruled as king from about 1020 to 1000 <span>BC<\/span>. Before he became king, the Israelite tribes were on the verge of military collapse. The Philistines, a powerful military people, had settled along the Mediterranean coast; they were well established on the coast and planned to move eastward and take control of Palestine as a whole. In order to do this, they first had to eliminate the Israelites, who were settled in the hill country on the west of the Jordan and also in Transjordan. The absence of any strong and permanent military authority among the Israelites meant that the Philistines were a grave military threat to the continued existence of Israel.<\/p>\n<p>The immediate crisis, which was to contribute to Saul’s rise to power, was a crushing defeat of the Israelite army by the Philistines at Ebenezer, in the vicinity of Aphek (1 Sm 4:1ff). The victory gave the Philistines more or less complete control of Israelite territories lying to the west of the Jordan; they attempted to maintain that control by establishing military garrisons throughout the country they had captured. Israel, weakened by the Philistine defeat, became vulnerable to enemies on other borders. The nation of Ammon, situated to the east of the Israelites’ land in Transjordan, attacked and laid siege to the town of Jabesh (11:1). Saul, summoning an army of volunteers, delivered the inhabitants of Jabesh and defeated the Ammonites (v 11). It was after this event that Saul became king. He had already been anointed a prince or leader among the people by Samuel; after his military success at Jabesh, he assumed the office formally at the sanctuary in Gilgal (v 15).<\/p>\n<p>The defeat of the Ammonites provided a significant boost to Israelite morale, but it did not change the military crisis and threat posed by the Philistines. Indeed, the location of Saul’s appointment to kingship is significant. Gilgal, in the Jordan Valley near Jericho, was chosen partly because the earlier shrine of Shiloh was held by the Philistines. Gilgal was in one of the few areas remaining outside Philistine control. Hence, if Saul’s kingship was to mean anything, he had to address the Philistine problem immediately; if he did not, there would be no Israel to rule.<\/p>\n<p>Saul acted promptly. Although the precise historical details are difficult to reconstruct, a general view of Saul’s anti-Philistine campaign is provided in the biblical text. He attacked garrisons at Gibeah and, later, at Micmash, about four miles (6.4 kilometers) northeast of Gibeah (1 Sm 13:16ff.). He had great success at Micmash, thanks in part to the military aid of his son Jonathan. The Philistines were routed and retreated from that portion of the hill country (14:15-23). Saul established his military base in his hometown, Gibeah, and built a citadel there.<\/p>\n<p>In the years that followed this initial campaign against the Philistines, Saul was constantly engaged in other military activities. He continued to fight with enemies on his eastern borders, particularly Ammon and Moab, to the east of the Dead Sea (1 Sm 14:47). He engaged in a major campaign on the southern border with the old enemies of the Israelites, the Amalekites (15:7); in this, too, he was successful. And throughout all this, he had to keep constant watch on Philistine activity on his western border.<\/p>\n<p>Saul was faced with an extraordinarily difficult task as military commander. His home ground had the advantage of being reasonably easy to protect, for most of it was mountainous countryside. But he was surrounded on all four sides by enemies who wanted his land, he had inadequate weapons (Philistines controlled the supply of iron), he had no large standing army, he had inadequate communication systems, and he did not have the wholehearted support of all the Israelites. For several years he was relatively successful against almost impossible odds, but eventually his military genius failed.<\/p>\n<p>The Philistines assembled a large army in the vicinity of Aphek (1 Sm 29:1), but instead of attacking Saul’s mountain territory directly, the army moved northward and then began to penetrate Israelite territory at a weak point in the vicinity of Jezreel (v 11). Saul attempted to gather an adequate military force to meet the Philistine threat, but he was unable to do so. With inadequate preparation and insufficient forces, he prepared for battle at Mt Gilboa (31:1); he should never have entered that battle, for it could not have been won. His sons were killed on the battlefield, and Saul, rather than fall into the hands of the Philistines, committed suicide (vv 2-6).<\/p>\n<p>From a military perspective, Saul had become king at a time of crisis; he had averted disaster and gained some respite for his country. But the battle in which he died was a disaster for Israel; the country he left behind after his death was in worse straits than it had been on his assumption of power.<\/p>\n<p>Saul the King<\/p>\n<p>If Saul had a difficult task as Israel’s military commander, he had an even more difficult task as Israel’s king. Before Saul’s time, there had been no king in Israel. The absence of any form of monarchy in Israel was largely a religious matter. God was the one and only true King of Israel; he was the one who reigned (Ex 15:18). Consequently, although there had been single, powerful rulers in Israel’s earlier history (Moses, Joshua, and certain judges), nobody had assumed the title or office of king, for it was thought that that would undermine the central position of God as King. However, provision had been made for the rise of kingship in the law (Dt 19:14-20); for more on kingship in Israel, <em>see<\/em> King, Kingship.<\/p>\n<p>It was sheer necessity that brought a monarchy to Israel, a necessity created by the constant military threat of the Philistines. A brief external threat could have been met by a temporary ruler, a judge. But a permanent and serious threat to Israel’s existence could not be thwarted by such temporary measures. If Israel was to survive as a nation (and it very nearly did not), it needed a central military government with recognized authority over the various tribes that constituted the nation of Israel. Thus the kingdom was established and Saul became the first king, facing incredible difficulties.<\/p>\n<p>Since there had never been a kingdom before in Israel, there were no precedents. What were his responsibilities? Primarily, they were military, for that was why the monarchy had been established. In this area, Saul was successful in the early years of his reign. But apart from his military responsibilities, King Saul faced an enormously difficult task. Given the nature of Hebrew theology, it was inevitable that many Israelites were opposed to the idea of kingship from the beginning. Indeed, Samuel, who was instrumental in the initial anointing of Saul and then in the formal coronation, appears to have been ambiguous in his attitudes toward the kingship (1 Sm 8:6), and later toward Saul himself (15:23). Furthermore, nobody had specified precisely what it was that the leader could do. He was a soldier—that much was clear. But did he also have religious responsibilities? Though the judgment of history upon Saul is often harsh, it is wise to recall the difficulty of the task he undertook. The military problems alone would have been more than sufficient for most great men; Saul also had to fashion the new role as king. In practical matters, Saul’s leadership was modest and praiseworthy. He sought none of the pomp and splendor of many Eastern kings. He had a small court, located in his military stronghold of Gibeah; there is little evidence that it was characterized by great wealth. For practical purposes, he had no standing army; he had only a few men close to him, in particular his son Jonathan and his general Abner. He also sought out young men of promise, like David. Saul’s court was rustic and feudal in comparison to the later splendor of David and Solomon. But Saul, as national leader, ran into difficulties with Samuel, who had appointed him and had influenced Israel prior to his kingship. While the responsibility for the trouble may lie primarily with Saul, Samuel himself does not appear to have been particularly supportive and helpful. On one occasion, Saul was roundly criticized and condemned by Samuel for assuming the priestly role of offering sacrifices in the absence of Samuel at Gilgal (1 Sm 13:8-15). The judgment was no doubt deserved, though one can perceive Saul’s dilemma. Did the king have a priestly role or not? This issue had not been made clear. Furthermore, Saul was at the time in a state of crisis; he had waited seven days for Samuel to turn up, and as each day passed, his army was reduced by deserters. So Saul acted. Perhaps he may not be excused, but his actions may easily be understood, and the incident itself is indicative of the difficulty of being a nation’s first king. Again, after the Amalekite war, Saul was subject to divine condemnation through Samuel.<\/p>\n<p>Saul was Israel’s first king but not its greatest. Yet no criticism of Saul’s leadership should be so harsh as to ignore his strengths. He faced extraordinary difficulties and for a while was successful. Few other men could have done what he did. Ultimately, he died in failure, yet his achievements might have been better remembered if he had been succeeded by any other leader than David. David’s gifts and competence were so magnificent and unusual that Saul’s modest achievements paled and only his failures are remembered.<\/p>\n<p>Saul the Man<\/p>\n<p>The writers of the OT have presented the story of Saul in a fascinating manner. While some OT characters remain shadowy figures, Saul stands out, with all his strengths and weaknesses, as a fully human figure. He was, in many ways, a great man, but there were also flaws in his personality that emerged more and more in the later years of his life. Born of a wealthy father, Saul is described as being tall and handsome (1 Sm 9:1-2). He was a man of immense courage, and part of his military success was rooted in his fearlessness. In his early years as king, Saul is portrayed as a man whose basic instincts were generous; he was kind and loyal to his friends and did not easily carry a grudge or hatred toward those who opposed him (11:12-13). But the real strength of Saul, in his early days, was in his relationship to God. For all his natural gifts and abilities, Saul became king as a result of divine appointment (10:1) and because the “Spirit of the Lord” came upon him (v 6).<\/p>\n<p>In his later life, a change came over Saul that transformed him into a tragic, pitiable person. The many incidents in Saul’s relationship to the young David provide insight into the transformation. Once a friend, then perceived as an enemy, David became the object of Saul’s unfounded suspicions and irrational jealousy. Saul’s periods of sanity became punctuated by periods of depression and paranoia. The paranoia affected his rational thought. Instead of warring against the invading Philistines, his energy was diverted toward the pursuit of David. The biblical writers describe this change as “the departure of the Spirit of God from Saul” and “an evil spirit from the <span>Lord<\/span> tormenting him” (1 Sm 16:14). Many modern writers have interpreted this as the onset of a form of mental illness, perhaps manic-depression, the alternation between active and lucid periods, followed by intense depression and paranoia. But there is a certain danger in psychoanalyzing the figures of ancient history, principally because the literary sources are rarely adequate to the task. The biblical writers indicated a theological basis for the change in Saul: the Spirit of God had departed from him. From a simple human perspective, the man was not equal to the enormity of the task before him. Overcome by its complexity, and lagging in the faith of the one who appointed him to such awesome responsibility, Saul ended his days in tragedy.<\/p>\n<p><em>See also<\/em> David.<\/p>\n<li>3. Saul, mentioned in the NT, whose name was changed to Paul (Acts 13:9). <em>See<\/em> Paul, The Apostle.<\/li>","content_en":"<h3>SAUL<\/h3>\n<p>Name meaning “asked,” with the implication being “asked <em>of God.”<\/em> A name with a usage extending far back into prebiblical times, it is attested in third-millennium texts from Tell Mardikh in Syria (ancient Ebla) and appears also to have been used in the second millennium in the city of Ugarit on the coast of Syria.<\/p>\n<p>In addition to the conventional spelling, it is sometimes spelled Shaul in older English versions. Apart from King Saul, the most famous bearer of the name, one other person called Saul (Shaul) is referred to in the OT, though little is known about him (<em>see<\/em> Shaul).<\/p>\n<p>1. Saul, king of Edom, is mentioned in an ancient list of kings who ruled Edom (in Transjordan) in pre-Israelite times (Gn 36:37-38; 1 Chr 1:48-49). He is described as coming from “Rehoboth on the river,” the “river” perhaps referring to a small river in the vicinity of Edom.<\/p>\n<li>2. Saul, the first king of Israel, is the best known and documented person with his name in the OT. He was a member of the tribe of Benjamin, one of the smallest of the Israelite tribes, whose territory was located just north of the Canaanite city of Jerusalem. His father was Kish, son of Abiel. Saul was born in Gibeah, a small town just a few miles north of Jerusalem in the hill country, and apart from his travels and military expeditions, Gibeah was Saul’s hometown for his entire life. He was a married man with one wife, Ahinoam, and five children—three sons and two daughters (1 Sm 14:49-50). His best-known son, Jonathan, later served him in a senior military capacity; three of Saul’s sons died with him in battle (31:2). Of his two daughters, the best-known is Michal, the younger daughter, who married David.<\/li>\n<p>Saul the Soldier<\/p>\n<p>Saul lived during a critical period in the history of the Israelite tribes. Though the dates cannot be determined with any certainty, he lived during the latter half of the 11th century <span>BC<\/span> and probably ruled as king from about 1020 to 1000 <span>BC<\/span>. Before he became king, the Israelite tribes were on the verge of military collapse. The Philistines, a powerful military people, had settled along the Mediterranean coast; they were well established on the coast and planned to move eastward and take control of Palestine as a whole. In order to do this, they first had to eliminate the Israelites, who were settled in the hill country on the west of the Jordan and also in Transjordan. The absence of any strong and permanent military authority among the Israelites meant that the Philistines were a grave military threat to the continued existence of Israel.<\/p>\n<p>The immediate crisis, which was to contribute to Saul’s rise to power, was a crushing defeat of the Israelite army by the Philistines at Ebenezer, in the vicinity of Aphek (1 Sm 4:1ff). The victory gave the Philistines more or less complete control of Israelite territories lying to the west of the Jordan; they attempted to maintain that control by establishing military garrisons throughout the country they had captured. Israel, weakened by the Philistine defeat, became vulnerable to enemies on other borders. The nation of Ammon, situated to the east of the Israelites’ land in Transjordan, attacked and laid siege to the town of Jabesh (11:1). Saul, summoning an army of volunteers, delivered the inhabitants of Jabesh and defeated the Ammonites (v 11). It was after this event that Saul became king. He had already been anointed a prince or leader among the people by Samuel; after his military success at Jabesh, he assumed the office formally at the sanctuary in Gilgal (v 15).<\/p>\n<p>The defeat of the Ammonites provided a significant boost to Israelite morale, but it did not change the military crisis and threat posed by the Philistines. Indeed, the location of Saul’s appointment to kingship is significant. Gilgal, in the Jordan Valley near Jericho, was chosen partly because the earlier shrine of Shiloh was held by the Philistines. Gilgal was in one of the few areas remaining outside Philistine control. Hence, if Saul’s kingship was to mean anything, he had to address the Philistine problem immediately; if he did not, there would be no Israel to rule.<\/p>\n<p>Saul acted promptly. Although the precise historical details are difficult to reconstruct, a general view of Saul’s anti-Philistine campaign is provided in the biblical text. He attacked garrisons at Gibeah and, later, at Micmash, about four miles (6.4 kilometers) northeast of Gibeah (1 Sm 13:16ff.). He had great success at Micmash, thanks in part to the military aid of his son Jonathan. The Philistines were routed and retreated from that portion of the hill country (14:15-23). Saul established his military base in his hometown, Gibeah, and built a citadel there.<\/p>\n<p>In the years that followed this initial campaign against the Philistines, Saul was constantly engaged in other military activities. He continued to fight with enemies on his eastern borders, particularly Ammon and Moab, to the east of the Dead Sea (1 Sm 14:47). He engaged in a major campaign on the southern border with the old enemies of the Israelites, the Amalekites (15:7); in this, too, he was successful. And throughout all this, he had to keep constant watch on Philistine activity on his western border.<\/p>\n<p>Saul was faced with an extraordinarily difficult task as military commander. His home ground had the advantage of being reasonably easy to protect, for most of it was mountainous countryside. But he was surrounded on all four sides by enemies who wanted his land, he had inadequate weapons (Philistines controlled the supply of iron), he had no large standing army, he had inadequate communication systems, and he did not have the wholehearted support of all the Israelites. For several years he was relatively successful against almost impossible odds, but eventually his military genius failed.<\/p>\n<p>The Philistines assembled a large army in the vicinity of Aphek (1 Sm 29:1), but instead of attacking Saul’s mountain territory directly, the army moved northward and then began to penetrate Israelite territory at a weak point in the vicinity of Jezreel (v 11). Saul attempted to gather an adequate military force to meet the Philistine threat, but he was unable to do so. With inadequate preparation and insufficient forces, he prepared for battle at Mt Gilboa (31:1); he should never have entered that battle, for it could not have been won. His sons were killed on the battlefield, and Saul, rather than fall into the hands of the Philistines, committed suicide (vv 2-6).<\/p>\n<p>From a military perspective, Saul had become king at a time of crisis; he had averted disaster and gained some respite for his country. But the battle in which he died was a disaster for Israel; the country he left behind after his death was in worse straits than it had been on his assumption of power.<\/p>\n<p>Saul the King<\/p>\n<p>If Saul had a difficult task as Israel’s military commander, he had an even more difficult task as Israel’s king. Before Saul’s time, there had been no king in Israel. The absence of any form of monarchy in Israel was largely a religious matter. God was the one and only true King of Israel; he was the one who reigned (Ex 15:18). Consequently, although there had been single, powerful rulers in Israel’s earlier history (Moses, Joshua, and certain judges), nobody had assumed the title or office of king, for it was thought that that would undermine the central position of God as King. However, provision had been made for the rise of kingship in the law (Dt 19:14-20); for more on kingship in Israel, <em>see<\/em> King, Kingship.<\/p>\n<p>It was sheer necessity that brought a monarchy to Israel, a necessity created by the constant military threat of the Philistines. A brief external threat could have been met by a temporary ruler, a judge. But a permanent and serious threat to Israel’s existence could not be thwarted by such temporary measures. If Israel was to survive as a nation (and it very nearly did not), it needed a central military government with recognized authority over the various tribes that constituted the nation of Israel. Thus the kingdom was established and Saul became the first king, facing incredible difficulties.<\/p>\n<p>Since there had never been a kingdom before in Israel, there were no precedents. What were his responsibilities? Primarily, they were military, for that was why the monarchy had been established. In this area, Saul was successful in the early years of his reign. But apart from his military responsibilities, King Saul faced an enormously difficult task. Given the nature of Hebrew theology, it was inevitable that many Israelites were opposed to the idea of kingship from the beginning. Indeed, Samuel, who was instrumental in the initial anointing of Saul and then in the formal coronation, appears to have been ambiguous in his attitudes toward the kingship (1 Sm 8:6), and later toward Saul himself (15:23). Furthermore, nobody had specified precisely what it was that the leader could do. He was a soldier—that much was clear. But did he also have religious responsibilities? Though the judgment of history upon Saul is often harsh, it is wise to recall the difficulty of the task he undertook. The military problems alone would have been more than sufficient for most great men; Saul also had to fashion the new role as king. In practical matters, Saul’s leadership was modest and praiseworthy. He sought none of the pomp and splendor of many Eastern kings. He had a small court, located in his military stronghold of Gibeah; there is little evidence that it was characterized by great wealth. For practical purposes, he had no standing army; he had only a few men close to him, in particular his son Jonathan and his general Abner. He also sought out young men of promise, like David. Saul’s court was rustic and feudal in comparison to the later splendor of David and Solomon. But Saul, as national leader, ran into difficulties with Samuel, who had appointed him and had influenced Israel prior to his kingship. While the responsibility for the trouble may lie primarily with Saul, Samuel himself does not appear to have been particularly supportive and helpful. On one occasion, Saul was roundly criticized and condemned by Samuel for assuming the priestly role of offering sacrifices in the absence of Samuel at Gilgal (1 Sm 13:8-15). The judgment was no doubt deserved, though one can perceive Saul’s dilemma. Did the king have a priestly role or not? This issue had not been made clear. Furthermore, Saul was at the time in a state of crisis; he had waited seven days for Samuel to turn up, and as each day passed, his army was reduced by deserters. So Saul acted. Perhaps he may not be excused, but his actions may easily be understood, and the incident itself is indicative of the difficulty of being a nation’s first king. Again, after the Amalekite war, Saul was subject to divine condemnation through Samuel.<\/p>\n<p>Saul was Israel’s first king but not its greatest. Yet no criticism of Saul’s leadership should be so harsh as to ignore his strengths. He faced extraordinary difficulties and for a while was successful. Few other men could have done what he did. Ultimately, he died in failure, yet his achievements might have been better remembered if he had been succeeded by any other leader than David. David’s gifts and competence were so magnificent and unusual that Saul’s modest achievements paled and only his failures are remembered.<\/p>\n<p>Saul the Man<\/p>\n<p>The writers of the OT have presented the story of Saul in a fascinating manner. While some OT characters remain shadowy figures, Saul stands out, with all his strengths and weaknesses, as a fully human figure. He was, in many ways, a great man, but there were also flaws in his personality that emerged more and more in the later years of his life. Born of a wealthy father, Saul is described as being tall and handsome (1 Sm 9:1-2). He was a man of immense courage, and part of his military success was rooted in his fearlessness. In his early years as king, Saul is portrayed as a man whose basic instincts were generous; he was kind and loyal to his friends and did not easily carry a grudge or hatred toward those who opposed him (11:12-13). But the real strength of Saul, in his early days, was in his relationship to God. For all his natural gifts and abilities, Saul became king as a result of divine appointment (10:1) and because the “Spirit of the Lord” came upon him (v 6).<\/p>\n<p>In his later life, a change came over Saul that transformed him into a tragic, pitiable person. The many incidents in Saul’s relationship to the young David provide insight into the transformation. Once a friend, then perceived as an enemy, David became the object of Saul’s unfounded suspicions and irrational jealousy. Saul’s periods of sanity became punctuated by periods of depression and paranoia. The paranoia affected his rational thought. Instead of warring against the invading Philistines, his energy was diverted toward the pursuit of David. The biblical writers describe this change as “the departure of the Spirit of God from Saul” and “an evil spirit from the <span>Lord<\/span> tormenting him” (1 Sm 16:14). Many modern writers have interpreted this as the onset of a form of mental illness, perhaps manic-depression, the alternation between active and lucid periods, followed by intense depression and paranoia. But there is a certain danger in psychoanalyzing the figures of ancient history, principally because the literary sources are rarely adequate to the task. The biblical writers indicated a theological basis for the change in Saul: the Spirit of God had departed from him. From a simple human perspective, the man was not equal to the enormity of the task before him. Overcome by its complexity, and lagging in the faith of the one who appointed him to such awesome responsibility, Saul ended his days in tragedy.<\/p>\n<p><em>See also<\/em> David.<\/p>\n<li>3. Saul, mentioned in the NT, whose name was changed to Paul (Acts 13:9). <em>See<\/em> Paul, The Apostle.<\/li>","summary_ro":"SAUL Name meaning “asked,” with the implication being “asked of God.” A name with a usage extending far back into prebiblical times, it is attested in third-millennium texts from Tell Mardikh in Syria (ancient Ebla) and appears also to have been used in the second millennium in the city of Ugarit on the coast of Syria. In addition to the conventional spelling, it is sometimes spelled Shaul in older English versions. Apart from King Saul, the most famous bearer of the name, one other person ca...","summary_en":"SAUL Name meaning “asked,” with the implication being “asked of God.” A name with a usage extending far back into prebiblical times, it is attested in third-millennium texts from Tell Mardikh in Syria (ancient Ebla) and appears also to have been used in the second millennium in the city of Ugarit on the coast of Syria. In addition to the conventional spelling, it is sometimes spelled Shaul in older English versions. Apart from King Saul, the most famous bearer of the name, one other person ca...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34685,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shaul","title_en":"Shaul","content_ro":"<h3>SHAUL<\/h3>\n<li>1. Alternate name for Saul, an Edomite king, in Genesis 36:37-38 and 1 Chronicles 1:48-49. <em>See<\/em> Saul #1.<\/li>\n<li>2. Son of Simeon by a Canaanite woman (Gn 46:10; Ex 6:15; 1 Chr 4:24) and head of the Shaulite family (Nm 26:13).<\/li>\n<li>3. Levite and Uzziah’s son from the house of Kohath (1 Chr 6:24).<\/li>","content_en":"<h3>SHAUL<\/h3>\n<li>1. Alternate name for Saul, an Edomite king, in Genesis 36:37-38 and 1 Chronicles 1:48-49. <em>See<\/em> Saul #1.<\/li>\n<li>2. Son of Simeon by a Canaanite woman (Gn 46:10; Ex 6:15; 1 Chr 4:24) and head of the Shaulite family (Nm 26:13).<\/li>\n<li>3. Levite and Uzziah’s son from the house of Kohath (1 Chr 6:24).<\/li>","summary_ro":"SHAUL 1. Alternate name for Saul, an Edomite king, in Genesis 36:37-38 and 1 Chronicles 1:48-49. See Saul #1. 2. Son of Simeon by a Canaanite woman (Gn 46:10; Ex 6:15; 1 Chr 4:24) and head of the Shaulite family (Nm 26:13). 3. Levite and Uzziah’s son from the house of Kohath (1 Chr 6:24).","summary_en":"SHAUL 1. Alternate name for Saul, an Edomite king, in Genesis 36:37-38 and 1 Chronicles 1:48-49. See Saul #1. 2. Son of Simeon by a Canaanite woman (Gn 46:10; Ex 6:15; 1 Chr 4:24) and head of the Shaulite family (Nm 26:13). 3. Levite and Uzziah’s son from the house of Kohath (1 Chr 6:24).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":312,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Acbor","title_en":"Acbor","content_ro":"<h3>ACBOR<\/h3>\n<li>1. Father of the Edomite king Baal-hanan before the establishment of Israel’s monarchy (Gn 36:38-39; 1 Chr 1:49).<\/li>\n<li>2. Micaiah’s son, courtier of King Josiah of the southern kingdom of Judah. Josiah sent Acbor in a delegation to ask Huldah the prophetess about the newly found Book of the Law (2 Kgs 22:12-14). Acbor was also referred to as Abdon, son of Micah (2 Chr 34:20). He was the father of Elnathan (Jer 26:22; 36:12).<\/li>","content_en":"<h3>ACBOR<\/h3>\n<li>1. Father of the Edomite king Baal-hanan before the establishment of Israel’s monarchy (Gn 36:38-39; 1 Chr 1:49).<\/li>\n<li>2. Micaiah’s son, courtier of King Josiah of the southern kingdom of Judah. Josiah sent Acbor in a delegation to ask Huldah the prophetess about the newly found Book of the Law (2 Kgs 22:12-14). Acbor was also referred to as Abdon, son of Micah (2 Chr 34:20). He was the father of Elnathan (Jer 26:22; 36:12).<\/li>","summary_ro":"ACBOR 1. Father of the Edomite king Baal-hanan before the establishment of Israel’s monarchy (Gn 36:38-39; 1 Chr 1:49). 2. Micaiah’s son, courtier of King Josiah of the southern kingdom of Judah. Josiah sent Acbor in a delegation to ask Huldah the prophetess about the newly found Book of the Law (2 Kgs 22:12-14). Acbor was also referred to as Abdon, son of Micah (2 Chr 34:20). He was the father of Elnathan (Jer 26:22; 36:12).","summary_en":"ACBOR 1. Father of the Edomite king Baal-hanan before the establishment of Israel’s monarchy (Gn 36:38-39; 1 Chr 1:49). 2. Micaiah’s son, courtier of King Josiah of the southern kingdom of Judah. Josiah sent Acbor in a delegation to ask Huldah the prophetess about the newly found Book of the Law (2 Kgs 22:12-14). Acbor was also referred to as Abdon, son of Micah (2 Chr 34:20). He was the father of Elnathan (Jer 26:22; 36:12).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3386,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Baal-Hanan","title_en":"Baal-Hanan","content_ro":"<h3>BAAL-HANAN<\/h3>\n<li>1. Acbor’s son, a king of Edom (Gn 36:38-39; 1 Chr 1:49-50).<\/li>\n<li>2. Official appointed by King David to be in charge of the royal olive groves and orchards of sycamore-figs in the lowlands bordering Philistine territory (1 Chr 27:28). He came from Geder, a town in the area.<\/li>","content_en":"<h3>BAAL-HANAN<\/h3>\n<li>1. Acbor’s son, a king of Edom (Gn 36:38-39; 1 Chr 1:49-50).<\/li>\n<li>2. Official appointed by King David to be in charge of the royal olive groves and orchards of sycamore-figs in the lowlands bordering Philistine territory (1 Chr 27:28). He came from Geder, a town in the area.<\/li>","summary_ro":"BAAL-HANAN 1. Acbor’s son, a king of Edom (Gn 36:38-39; 1 Chr 1:49-50). 2. Official appointed by King David to be in charge of the royal olive groves and orchards of sycamore-figs in the lowlands bordering Philistine territory (1 Chr 27:28). He came from Geder, a town in the area.","summary_en":"BAAL-HANAN 1. Acbor’s son, a king of Edom (Gn 36:38-39; 1 Chr 1:49-50). 2. Official appointed by King David to be in charge of the royal olive groves and orchards of sycamore-figs in the lowlands bordering Philistine territory (1 Chr 27:28). He came from Geder, a town in the area.","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"39":[{"id":14939,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadad","title_en":"Hadad","content_ro":"<h3>HADAD<\/h3>\n<li>1. Eighth of the 12 sons of Ishmael, and thus a grandson of Abraham (Gn 25:15; 1 Chr 1:30). The <span>kjv<\/span> reads “Hadar” in Genesis 25:15 and “Hadad” in 1 Chronicles 1:30, whereas <span>rsv<\/span> and <span>nlt<\/span> read “Hadad” in both passages.<\/li>\n<li>2. Edomite ruler, son of Bedad, who reigned before the Hebrew captivity in Egypt and who won an important victory over the Midianites in the plain of Moab (Gn 36:35-36; 1 Chr 1:46-47).<\/li>\n<li>3. Another king of Edom, one of the few whose wife, Mehetabel, was mentioned by name. His capital city was Pau (Gn 36:39; 1 Chr 1:50-51).<\/li>\n<li>4. Prince of the royal house of Edom who fled to Egypt after David and Joab conquered Edom and occupied the land. He grew up in Egypt and gained favor with the pharaoh, who gave him his sister-in-law as a wife. Later, when David was dead, he desired to return to Edom and lead a revolt against Solomon (1 Kgs 11:14-25). Some scholars have identified him with #3 above.<\/li>","content_en":"<h3>HADAD<\/h3>\n<li>1. Eighth of the 12 sons of Ishmael, and thus a grandson of Abraham (Gn 25:15; 1 Chr 1:30). The <span>kjv<\/span> reads “Hadar” in Genesis 25:15 and “Hadad” in 1 Chronicles 1:30, whereas <span>rsv<\/span> and <span>nlt<\/span> read “Hadad” in both passages.<\/li>\n<li>2. Edomite ruler, son of Bedad, who reigned before the Hebrew captivity in Egypt and who won an important victory over the Midianites in the plain of Moab (Gn 36:35-36; 1 Chr 1:46-47).<\/li>\n<li>3. Another king of Edom, one of the few whose wife, Mehetabel, was mentioned by name. His capital city was Pau (Gn 36:39; 1 Chr 1:50-51).<\/li>\n<li>4. Prince of the royal house of Edom who fled to Egypt after David and Joab conquered Edom and occupied the land. He grew up in Egypt and gained favor with the pharaoh, who gave him his sister-in-law as a wife. Later, when David was dead, he desired to return to Edom and lead a revolt against Solomon (1 Kgs 11:14-25). Some scholars have identified him with #3 above.<\/li>","summary_ro":"HADAD 1. Eighth of the 12 sons of Ishmael, and thus a grandson of Abraham (Gn 25:15; 1 Chr 1:30). The kjv reads “Hadar” in Genesis 25:15 and “Hadad” in 1 Chronicles 1:30, whereas rsv and nlt read “Hadad” in both passages. 2. Edomite ruler, son of Bedad, who reigned before the Hebrew captivity in Egypt and who won an important victory over the Midianites in the plain of Moab (Gn 36:35-36; 1 Chr 1:46-47). 3. Another king of Edom, one of the few whose wife, Mehetabel, was mentioned by name. His ...","summary_en":"HADAD 1. Eighth of the 12 sons of Ishmael, and thus a grandson of Abraham (Gn 25:15; 1 Chr 1:30). The kjv reads “Hadar” in Genesis 25:15 and “Hadad” in 1 Chronicles 1:30, whereas rsv and nlt read “Hadad” in both passages. 2. Edomite ruler, son of Bedad, who reigned before the Hebrew captivity in Egypt and who won an important victory over the Midianites in the plain of Moab (Gn 36:35-36; 1 Chr 1:46-47). 3. Another king of Edom, one of the few whose wife, Mehetabel, was mentioned by name. His ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14951,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadar*","title_en":"Hadar*","content_ro":"<h3>HADAR*<\/h3>\n<li>1. KJV spelling of Hadad, Ishmael’s son, in Genesis 25:15. <em>See<\/em> Hadad #1.<\/li>\n<li>2. Alternate spelling of Hadad, king of Edom, in Genesis 36:39. <em>See<\/em> Hadad #3.<\/li>","content_en":"<h3>HADAR*<\/h3>\n<li>1. KJV spelling of Hadad, Ishmael’s son, in Genesis 25:15. <em>See<\/em> Hadad #1.<\/li>\n<li>2. Alternate spelling of Hadad, king of Edom, in Genesis 36:39. <em>See<\/em> Hadad #3.<\/li>","summary_ro":"HADAR* 1. KJV spelling of Hadad, Ishmael’s son, in Genesis 25:15. See Hadad #1. 2. Alternate spelling of Hadad, king of Edom, in Genesis 36:39. See Hadad #3.","summary_en":"HADAR* 1. KJV spelling of Hadad, Ishmael’s son, in Genesis 25:15. See Hadad #1. 2. Alternate spelling of Hadad, king of Edom, in Genesis 36:39. See Hadad #3.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24635,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Matred","title_en":"Matred","content_ro":"<h3>MATRED<\/h3>\n<p>Mother of Mehetabel, the wife of King Hadad (Hadar) of Edom (Gn 36:39; 1 Chr 1:50).<\/p>","content_en":"<h3>MATRED<\/h3>\n<p>Mother of Mehetabel, the wife of King Hadad (Hadar) of Edom (Gn 36:39; 1 Chr 1:50).<\/p>","summary_ro":"MATRED Mother of Mehetabel, the wife of King Hadad (Hadar) of Edom (Gn 36:39; 1 Chr 1:50).","summary_en":"MATRED Mother of Mehetabel, the wife of King Hadad (Hadar) of Edom (Gn 36:39; 1 Chr 1:50).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25000,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mehetabel","title_en":"Mehetabel","content_ro":"<h3>MEHETABEL<\/h3>\n<li>1. Matred’s daughter and the wife of Hadar (Gn 36:39; 1 Chr 1:50), king of Edom in pre-Israelite times.<\/li>\n<li>2. Shemaiah’s grandfather. Shemaiah was hired by Tobiah and Sanballat to discredit Nehemiah by frightening him into fleeing into the temple (Neh 6:10).<\/li>","content_en":"<h3>MEHETABEL<\/h3>\n<li>1. Matred’s daughter and the wife of Hadar (Gn 36:39; 1 Chr 1:50), king of Edom in pre-Israelite times.<\/li>\n<li>2. Shemaiah’s grandfather. Shemaiah was hired by Tobiah and Sanballat to discredit Nehemiah by frightening him into fleeing into the temple (Neh 6:10).<\/li>","summary_ro":"MEHETABEL 1. Matred’s daughter and the wife of Hadar (Gn 36:39; 1 Chr 1:50), king of Edom in pre-Israelite times. 2. Shemaiah’s grandfather. Shemaiah was hired by Tobiah and Sanballat to discredit Nehemiah by frightening him into fleeing into the temple (Neh 6:10).","summary_en":"MEHETABEL 1. Matred’s daughter and the wife of Hadar (Gn 36:39; 1 Chr 1:50), king of Edom in pre-Israelite times. 2. Shemaiah’s grandfather. Shemaiah was hired by Tobiah and Sanballat to discredit Nehemiah by frightening him into fleeing into the temple (Neh 6:10).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25513,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mezahab","title_en":"Mezahab","content_ro":"<h3>MEZAHAB<\/h3>\n<p>Matred’s father and the grandfather of Mehetabel, the wife of the Edomite king Hadar (or Hadad) (Gn 36:39; 1 Chr 1:50).<\/p>","content_en":"<h3>MEZAHAB<\/h3>\n<p>Matred’s father and the grandfather of Mehetabel, the wife of the Edomite king Hadar (or Hadad) (Gn 36:39; 1 Chr 1:50).<\/p>","summary_ro":"MEZAHAB Matred’s father and the grandfather of Mehetabel, the wife of the Edomite king Hadar (or Hadad) (Gn 36:39; 1 Chr 1:50).","summary_en":"MEZAHAB Matred’s father and the grandfather of Mehetabel, the wife of the Edomite king Hadar (or Hadad) (Gn 36:39; 1 Chr 1:50).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29060,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pau","title_en":"Pau","content_ro":"<h3>PAU<\/h3>\n<p>City located in Edom, in which King Hadar reigned (Gn 36:39); alternately called Pai in 1 Chronicles 1:50.<\/p>","content_en":"<h3>PAU<\/h3>\n<p>City located in Edom, in which King Hadar reigned (Gn 36:39); alternately called Pai in 1 Chronicles 1:50.<\/p>","summary_ro":"PAU City located in Edom, in which King Hadar reigned (Gn 36:39); alternately called Pai in 1 Chronicles 1:50.","summary_en":"PAU City located in Edom, in which King Hadar reigned (Gn 36:39); alternately called Pai in 1 Chronicles 1:50.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"40":[{"id":1188,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Alvah","title_en":"Alvah","content_ro":"<h3>ALVAH<\/h3>\n<p>Esau’s descendant and a chief of Edom (Gn 36:40); alternately called Aliah in 1 Chronicles 1:51.<\/p>","content_en":"<h3>ALVAH<\/h3>\n<p>Esau’s descendant and a chief of Edom (Gn 36:40); alternately called Aliah in 1 Chronicles 1:51.<\/p>","summary_ro":"ALVAH Esau’s descendant and a chief of Edom (Gn 36:40); alternately called Aliah in 1 Chronicles 1:51.","summary_en":"ALVAH Esau’s descendant and a chief of Edom (Gn 36:40); alternately called Aliah in 1 Chronicles 1:51.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19734,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jetheth","title_en":"Jetheth","content_ro":"<h3>JETHETH<\/h3>\n<p>Chief of Edom (Gn 36:40; 1 Chr 1:51).<\/p>","content_en":"<h3>JETHETH<\/h3>\n<p>Chief of Edom (Gn 36:40; 1 Chr 1:51).<\/p>","summary_ro":"JETHETH Chief of Edom (Gn 36:40; 1 Chr 1:51).","summary_en":"JETHETH Chief of Edom (Gn 36:40; 1 Chr 1:51).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37314,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Timna (Person)","title_en":"Timna (Person)","content_ro":"<h3>TIMNA (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12).<\/li>\n<li>2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.<\/li>","content_en":"<h3>TIMNA (P<span>erson<\/span>)<\/h3>\n<li>1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12).<\/li>\n<li>2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.<\/li>","summary_ro":"TIMNA (Person) 1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12). 2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.","summary_en":"TIMNA (Person) 1. Daughter of Seir, sister of Lotan, and a native Horite inhabitant of Edom (Gn 36:22; 1 Chr 1:39). She was a concubine to Eliphaz, Esau’s son, and the mother of Amalek (Gn 36:12). 2. Edomite chief (Gn 36:40; 1 Chr 1:36, 51). This name may refer either to the name of the ancestor of the Edomite clan or to the geographical area occupied by the clan.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":43396,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:40","title_en":"Study Note: Geneza 36:40","content_ro":"<p><strong>36:40-43<\/strong> These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).<\/p>","content_en":"<p><strong>36:40-43<\/strong> These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).<\/p>","summary_ro":"36:40-43 These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).","summary_en":"36:40-43 These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":71022,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:40","title_en":"Study Note: Geneza 36:40","content_ro":"<p><strong>36:40-43<\/strong> These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).<\/p>","content_en":"<p><strong>36:40-43<\/strong> These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).<\/p>","summary_ro":"36:40-43 These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).","summary_en":"36:40-43 These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":98648,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:40","title_en":"Study Note: Geneza 36:40","content_ro":"<p><strong>36:40-43<\/strong> These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).<\/p>","content_en":"<p><strong>36:40-43<\/strong> These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).<\/p>","summary_ro":"36:40-43 These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).","summary_en":"36:40-43 These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":126274,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Geneza 36:40","title_en":"Study Note: Geneza 36:40","content_ro":"<p><strong>36:40-43<\/strong> These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).<\/p>","content_en":"<p><strong>36:40-43<\/strong> These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).<\/p>","summary_ro":"36:40-43 These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).","summary_en":"36:40-43 These chiefs descended from Esau, who was a great and powerful overlord. As father of the Edomites, he ruled over clans and regions, with eleven chiefs descended from him. By separating from Jacob, Esau was beginning to shake Jacob’s yoke from his neck (27:39-40).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"41":[{"id":10225,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elah","title_en":"Elah","content_ro":"<h3>ELAH<\/h3>\n<li>1. Esau’s descendant and a chief of Edom (Gn 36:41; 1 Chr 1:52).<\/li>\n<li>2. KJV rendering of Ela, Shimei’s father, in 1 Kings 4:18. <em>See<\/em> Ela.<\/li>\n<li>3. Baasha’s son and fourth king of Israel. Elah reigned for only two years (886–885 <span>BC<\/span>). While in a drunken stupor, he was murdered by one of his generals (1 Kgs 16:8-14).<\/li>\n<li>4. Father of Hoshea, the last king of the northern kingdom of Israel (2 Kgs 15:30; 17:1; 18:1, 9).<\/li>\n<li>5. Caleb’s second son and father of Kenaz (1 Chr 4:15).<\/li>\n<li>6. Uzzi’s son, descendant of Benjamin (1 Chr 9:8). Elah was among the first to resettle in Jerusalem after the Babylonian exile. He is not mentioned in the parallel list of Nehemiah 11.<\/li>","content_en":"<h3>ELAH<\/h3>\n<li>1. Esau’s descendant and a chief of Edom (Gn 36:41; 1 Chr 1:52).<\/li>\n<li>2. KJV rendering of Ela, Shimei’s father, in 1 Kings 4:18. <em>See<\/em> Ela.<\/li>\n<li>3. Baasha’s son and fourth king of Israel. Elah reigned for only two years (886–885 <span>BC<\/span>). While in a drunken stupor, he was murdered by one of his generals (1 Kgs 16:8-14).<\/li>\n<li>4. Father of Hoshea, the last king of the northern kingdom of Israel (2 Kgs 15:30; 17:1; 18:1, 9).<\/li>\n<li>5. Caleb’s second son and father of Kenaz (1 Chr 4:15).<\/li>\n<li>6. Uzzi’s son, descendant of Benjamin (1 Chr 9:8). Elah was among the first to resettle in Jerusalem after the Babylonian exile. He is not mentioned in the parallel list of Nehemiah 11.<\/li>","summary_ro":"ELAH 1. Esau’s descendant and a chief of Edom (Gn 36:41; 1 Chr 1:52). 2. KJV rendering of Ela, Shimei’s father, in 1 Kings 4:18. See Ela. 3. Baasha’s son and fourth king of Israel. Elah reigned for only two years (886–885 BC). While in a drunken stupor, he was murdered by one of his generals (1 Kgs 16:8-14). 4. Father of Hoshea, the last king of the northern kingdom of Israel (2 Kgs 15:30; 17:1; 18:1, 9). 5. Caleb’s second son and father of Kenaz (1 Chr 4:15). 6. Uzzi’s son, descendant of Ben...","summary_en":"ELAH 1. Esau’s descendant and a chief of Edom (Gn 36:41; 1 Chr 1:52). 2. KJV rendering of Ela, Shimei’s father, in 1 Kings 4:18. See Ela. 3. Baasha’s son and fourth king of Israel. Elah reigned for only two years (886–885 BC). While in a drunken stupor, he was murdered by one of his generals (1 Kgs 16:8-14). 4. Father of Hoshea, the last king of the northern kingdom of Israel (2 Kgs 15:30; 17:1; 18:1, 9). 5. Caleb’s second son and father of Kenaz (1 Chr 4:15). 6. Uzzi’s son, descendant of Ben...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28363,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Oholibamah","title_en":"Oholibamah","content_ro":"<h3>OHOLIBAMAH<\/h3>\n<li>1. Esau’s wife, the daughter of Anah the Hivite (Gn 36:2, 5, 14, 18, 25, <span>kjv<\/span> “Aholibamah”), who bore to him Jeush, Jalam, and Korah before Esau left Canaan for Seir.<\/li>\n<p>The absence of her name from the other lists of Esau’s wives (see Gn 26:34; 28:9) has occasioned a great deal of discussion. The considerable variation in these lists may indicate either a confusion in the scribal transmission or may point to the use of alternate names, gained either at marriage or as a result of some memorable event in the women’s lives. Whether or not she is identified with Judith, as some have suggested, the scriptural observation that she was “a source of grief to Isaac and Rebekah” is true (26:35).<\/p>\n<li>2. Edomite clan chieftain descended from Esau (Gn 36:41; 1 Chr 1:52, <span>kjv<\/span> “Aholibamah”).<\/li>","content_en":"<h3>OHOLIBAMAH<\/h3>\n<li>1. Esau’s wife, the daughter of Anah the Hivite (Gn 36:2, 5, 14, 18, 25, <span>kjv<\/span> “Aholibamah”), who bore to him Jeush, Jalam, and Korah before Esau left Canaan for Seir.<\/li>\n<p>The absence of her name from the other lists of Esau’s wives (see Gn 26:34; 28:9) has occasioned a great deal of discussion. The considerable variation in these lists may indicate either a confusion in the scribal transmission or may point to the use of alternate names, gained either at marriage or as a result of some memorable event in the women’s lives. Whether or not she is identified with Judith, as some have suggested, the scriptural observation that she was “a source of grief to Isaac and Rebekah” is true (26:35).<\/p>\n<li>2. Edomite clan chieftain descended from Esau (Gn 36:41; 1 Chr 1:52, <span>kjv<\/span> “Aholibamah”).<\/li>","summary_ro":"OHOLIBAMAH 1. Esau’s wife, the daughter of Anah the Hivite (Gn 36:2, 5, 14, 18, 25, kjv “Aholibamah”), who bore to him Jeush, Jalam, and Korah before Esau left Canaan for Seir. The absence of her name from the other lists of Esau’s wives (see Gn 26:34; 28:9) has occasioned a great deal of discussion. The considerable variation in these lists may indicate either a confusion in the scribal transmission or may point to the use of alternate names, gained either at marriage or as a result of some ...","summary_en":"OHOLIBAMAH 1. Esau’s wife, the daughter of Anah the Hivite (Gn 36:2, 5, 14, 18, 25, kjv “Aholibamah”), who bore to him Jeush, Jalam, and Korah before Esau left Canaan for Seir. The absence of her name from the other lists of Esau’s wives (see Gn 26:34; 28:9) has occasioned a great deal of discussion. The considerable variation in these lists may indicate either a confusion in the scribal transmission or may point to the use of alternate names, gained either at marriage or as a result of some ...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30440,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pinon","title_en":"Pinon","content_ro":"<h3>PINON<\/h3>\n<p>One of the “chiefs” (<span>nlt<\/span> “leaders”) descended from Esau (Gn 36:41; 1 Chr 1:52).<\/p>","content_en":"<h3>PINON<\/h3>\n<p>One of the “chiefs” (<span>nlt<\/span> “leaders”) descended from Esau (Gn 36:41; 1 Chr 1:52).<\/p>","summary_ro":"PINON One of the “chiefs” (nlt “leaders”) descended from Esau (Gn 36:41; 1 Chr 1:52).","summary_en":"PINON One of the “chiefs” (nlt “leaders”) descended from Esau (Gn 36:41; 1 Chr 1:52).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"42":[{"id":25528,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mibzar","title_en":"Mibzar","content_ro":"<h3>MIBZAR<\/h3>\n<p>Chief of Edom (Gn 36:42; 1 Chr 1:53). The name means “fortress.” Eusebius connects Mibzar with Mibsara, a large town in Edom.<\/p>","content_en":"<h3>MIBZAR<\/h3>\n<p>Chief of Edom (Gn 36:42; 1 Chr 1:53). The name means “fortress.” Eusebius connects Mibzar with Mibsara, a large town in Edom.<\/p>","summary_ro":"MIBZAR Chief of Edom (Gn 36:42; 1 Chr 1:53). The name means “fortress.” Eusebius connects Mibzar with Mibsara, a large town in Edom.","summary_en":"MIBZAR Chief of Edom (Gn 36:42; 1 Chr 1:53). The name means “fortress.” Eusebius connects Mibzar with Mibsara, a large town in Edom.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"43":[{"id":17680,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Iram","title_en":"Iram","content_ro":"<h3>IRAM<\/h3>\n<p>Chieftain in Edom (Gn 36:43; 1 Chr 1:54).<\/p>","content_en":"<h3>IRAM<\/h3>\n<p>Chieftain in Edom (Gn 36:43; 1 Chr 1:54).<\/p>","summary_ro":"IRAM Chieftain in Edom (Gn 36:43; 1 Chr 1:54).","summary_en":"IRAM Chieftain in Edom (Gn 36:43; 1 Chr 1:54).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23877,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Magdiel","title_en":"Magdiel","content_ro":"<h3>MAGDIEL<\/h3>\n<p>One of the chiefs of Edom (Gn 36:43; 1 Chr 1:54).<\/p>","content_en":"<h3>MAGDIEL<\/h3>\n<p>One of the chiefs of Edom (Gn 36:43; 1 Chr 1:54).<\/p>","summary_ro":"MAGDIEL One of the chiefs of Edom (Gn 36:43; 1 Chr 1:54).","summary_en":"MAGDIEL One of the chiefs of Edom (Gn 36:43; 1 Chr 1:54).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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