1 Cronici 1
1 Adam, Set, Enoş,
2 Chenan, Mahalaleel, Iered,
3 Enoh, Metuşelah, Lemec,
4 Noe. Sem, Ham şi Iafet.
5 Fiii lui Iafet: Gomer, Magog, Madai, Iavan, Tubal, Meşec şi Tiras.
6 Fiii lui Gomer: Aşchenaz, Difat şi Togarma. -
7 Fiii lui Iavan: Elişa, Tarsisa, Chitim şi Rodanim.
8 Fiii lui Ham: Cuş, Miţraim, Put şi Canaan. -
9 Fiii lui Cuş: Saba, Havila, Sabta, Raema şi Sabteca. -Fiii lui Raema: Seba şi Dedan.
10 Cuş a născut pe Nimrod; el a început să fie puternic pe pământ. -
11 Miţraim a născut pe Ludimi, Ananimi, Lehabimi, Naftuhimi,
12 Patrusimi, Casluhimi, din cari au ieşit Filistenii şi Caftorimii. -
13 Canaan a născut pe Sidon, întâiul lui născut, şi pe Het,
14 şi pe Iebusiţi, Amoriţi, Ghirgasiţi,
15 Heviţi, Archiţi, Siniţi,
16 Arvadiţi, Ţemariţi, Hamatiţi.
17 Fiii lui Sem: Elam, Asur, Arpacşad, Lud şi Aram; Uţ, Hul, Gheter şi Meşec. -
18 Arpacşad a născut pe Şelah; şi Şelah a născut pe Eber.
19 Lui Eber i s-au născut doi fii: numele unuia era Peleg, pentrucă pe vremea lui s-a împărţit pământul, iar numele fratelui său era Ioctan.
20 Ioctan a născut pe Almodad, pe Şelef, pe Haţarmavet, pe Ierah,
21 pe Hadoram, pe Uzal, pe Dicla,
22 pe Ebal, pe Abimael, pe Seba,
23 pe Ofir, pe Havila şi pe Iobab. Toţi aceştia au fost fii ai lui Ioctan. Cei zece patriarhi dela Sem la Avraam.
24 Sem, Arpacşad, Şelah,
25 Eber, Peleg, Rehu,
26 Serug, Nahor, Terah,
27 Avram, adică Avraam.
28 Fiii lui Avraam: Isaac şi Ismael.
29 Iată sămânţa lor: Nebaiot, întâiul născut al lui Ismael, Chedar, Adbeel, Mibsam,
30 Mişma, Duma, Masa, Hadad, Tema,
31 Ietur, Nafiş şi Chedma. Aceştia sânt fiii lui Ismael.
32 Fiii Cheturei, ţiitoarea lui Avraam.. Ea a născut pe Zimran, Iocşan, Medan, Madian, Işbac şi Şuah. -Fiii lui Iocşan: Seba şi Dedan. -
33 Fiii lui Madian: Efa, Efer, Enoh, Abida şi Eldaa. -Aceştia sânt toţi fiii Cheturei.
34 Avraam a născut pe Isaac. -Fiii lui Isaac: Esau şi Israel.
35 Fiii lui Esau: Elifaz, Reuel, Ieuş, Iaelam şi Core. -
36 Fiii lui Elifaz: Teman, Omar, Ţefi, Gaetam, Chenaz, Timna, şi Amalec. -
37 Fiii lui Reuel: Nahat, Zerah, Şama şi Miza.
38 Fiii lui Seir: Lotan, Şobal, Ţibeon, Ana, Dişon, Eţer, şi Dişan. -
39 Fiii lui Lotan: Hori şi Homam. Sora lui Lotan: Timna. -
40 Fiii lui Şobal: Alian, Manahat, Ebal, Şefi şi Onam. -Fiii lui Ţibeon: Aia şi Ana. -
41 Fiul lui Ana: Dişon. Fiii lui Dişon: Hamran, Eşban, Itran şi Cheran. -
42 Fiii lui Eţer: Bilhan, Zaavan şi Iaacan. Fiii lui Dişan: Uţ şi Aran.
43 Iată împăraţii cari au domnit în ţara Edomului, înainte ca să fi domnit un împărat peste copiii lui Israel. -Bela, fiul lui Beor; numele cetăţii lui era Dinhaba. -
44 Bela a murit; şi în locul lui, a domnit Iobab, fiul lui Zerah, din Boţra. -
45 Iobab a murit; şi, în locul lui, a domnit Huşam, din ţara Temaniţilor. -
46 Huşam a murit; şi, în locul lui, a domnit Hadad, fiul lui Bedad. El a bătut pe Madian în câmpia Moabului. Numele cetăţii lui era Avit. -
47 Hadad a murit; şi, în locul lui, a domnit Samla din Masreca. -
48 Samla a murit; şi, în locul lui, a domnit Saul, din Rehobot pe Râu. -
49 Saul a murit; şi, în locul lui, a domnit Baal-Hanan, fiul lui Acbor. -
50 Baal-Hanan a murit; şi, în locul lui, a domnit Hadad. Numele cetăţii lui era Pahi; şi numele nevestei lui era Mehetabeel, fata lui Matred, fata lui Mezahab. -
51 Hadad a murit.
52 căpetenia Oholibama, căpetenia Ela, căpetenia Pinon,
53 căpetenia Chenaz, căpetenia Teman, căpetenia Mibţar,
54 căpetenia Magdiel, căpetenia Iram. Acestea sânt căpeteniile Edomului.
{"verseMap":{"1":[{"id":40470,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68096,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95722,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123348,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Adam and Eve","title_en":"Adam and Eve","content_ro":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","content_en":"<h3>Adam and Eve<\/h3>\n<p>Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17).<\/p>\n<p>God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God intended for man and woman in marriage (2:23-25). She is honored as “the mother of all who live” (3:20).<\/p>\n<p>After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their willful disobedience disrupted their relationship (3:7) and separated them from God. God looked for Adam after his rebellion; he and Eve were hiding among the trees, already aware of the alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God (3:12). Their rebellion brought pain, strained relationships, hardship in governing the earth, and death—physical and spiritual (3:16-19, 22-24). Nonetheless, God provided animal skins to cover Adam and Eve (3:21), and promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).<\/p>\n<p>Adam was a historical individual (Gen 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who also represents humanity as a whole. God’s mandates (Gen 1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human race. Adam represents separation from God, which all humanity experiences.<\/p>\n<p>The apostle Paul contrasted those represented by Adam, the first man, with those who follow Christ, the “last Adam” (Rom 5:12-21; 1 Cor 15:45-50; see also Rom 8:5-11, 20-22). Those represented by Adam live only after his example—they partake of his sin, his alienation from God and God’s creation, and his spiritual death. By contrast, those who follow Christ live by faith in him. They are recreated in Christ’s image and become “new people” who partake of a new creation (see Rom 8:29; 1 Cor 15:49; 2 Cor 5:17; Gal 6:15). The barriers Adam and Eve raised are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16); Christ restores what they lost.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:26-31; 2:4–3:24; 4:25–5:5; Hos 6:6-7; Luke 3:38; Rom 5:12-21; 1 Cor 15:22, 45-49; 1 Tim 2:13-14<\/p>","summary_ro":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","summary_en":"Adam and Eve Adam was the first man, the father of the human race. God created the first couple in his image to populate the earth and rule the created order (Gen 1:26-31). God made Adam from the earth and breathed life into him (2:7); he was to cultivate the garden in which God placed him (2:15), name the animals (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the first woman as a companion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":490,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6344,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Books of First and Second Chronicles","title_en":"Books of First and Second Chronicles","content_ro":"<h3>CHRONICLES, Books of First and Second<\/h3>\n<p>Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chronicles is not history in a professional or academic sense because the materials used are comparable to the annals compiled by ancient Near Eastern court scribes. Those sources recorded each year’s most important events and were frequently more propagandistic than objectively historical. The records in Chronicles, somewhat eclectic in nature and ignoring certain facets of national history while emphasizing others, deal with only a selected portion of the history of the Israelites. A good deal of the criticism that the work is historically unreliable has come from lack of understanding the book’s character. Chronicles is not so much a history as a metaphysical interpretation of events in Israelite life in light of covenantal values. It was not sufficient for the Chronicler that kings rose and fell; the events were interpreted from a special religious standpoint.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Origin and Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In the Hebrew Bible, 1 and 2 Chronicles form a single book. The Bible does not say who wrote that book or when it was written. According to the Jewish Talmud, Ezra wrote “his book and Chronicles—the order of all generations down to himself.” Although many scholars defend the view that Ezra wrote Chronicles, there is still no general agreement about the date and authorship of the book.<\/p>\n<p>The author is usually called “the Chronicler,” a title suggesting that he was a historian. It is possible that he was a scribe, priest, or Levite. Evidently the writer had access to government and temple archives, because repeated references are made to a number of official records of kings (1 Chr 9:1; 27:24; 2 Chr 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 33:18; 35:27; 36:8) and prophets (1 Chr 29:29; 2 Chr 9:29; 12:15; 13:22; 20:34; 26:22; 32:32; 33:19).<\/p>\n<p>The evidence is suggestive, but not conclusive, that the author of Chronicles also wrote the books of Ezra and Nehemiah. The last two verses of Chronicles are almost the same as the first three verses of Ezra. The language and literary style of all three books are similar. The same theological concerns for the temple and its worship and the same interest in lists and genealogies appear in all three books. In the Hebrew Bible, Ezra-Nehemiah is considered one book and stands before Chronicles. Chronicles stands at the very end of the Hebrew Bible.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>It is not possible to determine precisely when the book of Chronicles was written. The book ends with a reference to the decree of Cyrus, king of Persia, permitting the Jewish captives in Babylon to return to their homeland. Since Cyrus’s decree is usually dated about 538 <span>BC<\/span>, Chronicles could not have been written before that date. But if Ezra-Nehemiah is a part of the same work as Chronicles, the materials could not have been written until Nehemiah returned to Jerusalem in 444 <span>BC<\/span>.<\/p>\n<p>Genealogies in Chronicles and Ezra-Nehemiah may shed some light on the dating of the books. In 1 Chronicles 3:10-24 the lineage of David and Solomon is traced through the sixth generation after the exile, which would make the date for Anani (the last person in the list) about 400 <span>BC<\/span>.<\/p>\n<p>The language of Chronicles is definitely that of postexilic Hebrew. The use of the Persian word <em>daric<\/em> (1 Chr 29:7), plus a lack of any Greek words, places Chronicles in the Persian period (538–331 <span>BC<\/span>). The word <span class=\"hebrew\" lang=\"he\">midrash<\/span> (“exposition”) appears in the OT only in Chronicles (2 Chr 13:22; 24:27) but is very common in postbiblical Hebrew. Around 400 <span>BC<\/span> is probably the best estimate for the date of Chronicles, based on evidence now available.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the Persian period, some of the Jews returned to Jerusalem from Babylon soon after Cyrus’s decree. They rebuilt the temple and waited for the messianic age to come. But with drought, economic hardships, and moral and spiritual laxness, their hopes faded. Judah was stable politically as a part of the large, dominant Persian Empire. There was not the slightest possibility of restoring the Davidic kingdom.<\/p>\n<p>If the kingdom of David could not be restored politically, how was a Jew of the early fourth century <span>BC<\/span> to understand history and the place of the Jews in God’s plan? The Chronicler, living at that time, found the key to history in God’s covenant with David. The first 10 chapters of 1 Chronicles lead up to David; chapters 11–29 detail events of David’s rule. Moses is mentioned in Chronicles 31 times; David, more than 250 times. David planned the temple and collected money to build it. He appointed Levites, singers, and gatekeepers. He divided the priesthood into its orders. He was responsible for the temple worship, which was tremendously important to the Chronicler and his contemporaries.<\/p>\n<p>The Persian period of Israel’s history is largely a silent one, both in other OT materials and in archaeological finds. Of course, all the evidence is not yet in, as archaeologists continue their investigations of the period.<\/p>\n<p class=\"h2\" id=\"OriginandPurpose\">Origin and Purpose<\/p>\n<p>The Chronicler must have lived in Jerusalem and written for the Jewish community there. He refers to Jerusalem about 240 times and to Judah more than 225 times. A negative feeling toward the northern kingdom of Israel can be seen in the almost total lack of references to any northern king. The Chronicler’s attitude toward the north is clearly expressed in the two following verses: “The northern tribes of Israel have refused to be ruled by a descendant of David to this day” (2 Chr 10:19, <span>nlt<\/span>) and “Don’t you realize that the <span>Lord<\/span>, the God of Israel, made an unbreakable covenant with David, giving him and his descendants the throne of Israel forever?” (13:5, <span>nlt<\/span>).<\/p>\n<p>The Chronicler wanted the Jewish people to see that God was sovereign over all things. For example, he includes David’s affirmation: “Yours, O <span>Lord<\/span>, is the greatness, the power, the glory, the victory, and the majesty. Everything in the heavens and on earth is yours, O <span>Lord<\/span>, and this is your kingdom. We adore you as the one who is over all things. Riches and honor come from you alone, for you rule over everything. Power and might are in your hand, and it is at your discretion that people are made great and given strength” (1 Chr 29:11-12, <span>nlt<\/span>).<\/p>\n<p>Compiled in the postexilic period, Chronicles was meant to emphasize the significance of the theocracy seen in light of earlier history. The theocracy was a social configuration God planned for postexilic Judah, a religious rather than secular community. Instead of a king, the Jews had a priesthood of which the Lord approved (as distinct from the corrupt priests who had been to a large extent responsible for the preexilic moral and spiritual collapse of the nation).<\/p>\n<p>The postexilic Judeans were to live as a holy nation, not as people with political and nationalistic ambitions. Therefore, the Chronicler demanded implicit obedience to the Mosaic covenant so that the returning Jews could find prosperity, divine blessing, and grace. The Jews were still the chosen people, purged by the experience of exile, with a new opportunity to fulfill the Sinai covenant.<\/p>\n<p>The Chronicler gave great weight to divine retribution and was insistent that all action be guided by specific moral principles, to reflect God’s character clearly in his people. Because the writer saw God’s hand in all history, punishing the apostate and being gracious to the penitent, he saw in the chastened remnant of the exile the true spiritual heirs of the house of David. He insisted that the postexilic community adhere rigorously to the morality of Sinai, guarding against preexilic apostasy and ensuring divine blessing.<\/p>\n<p>The writer wanted the Jews to know God’s power. He also wanted them to believe in the Lord so that they would be “established.” If they believed God’s messengers, they would succeed (2 Chr 20:20). He also wanted the people to know that Jerusalem was God’s chosen place of worship (2 Chr 5–6), and that the temple, priests, singers, Levites, and gatekeepers had been divinely appointed (1 Chr 28:19). The temple was meant to be a place where all their needs could be met (2 Chr 6:19–7:3).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Chronicles can be briefly outlined as follows: 1 Chronicles—genealogies (1–9); the reign of David (10–29); 2 Chronicles—the reign of Solomon (1–9); the kings of Judah (10:1–36:21); epilogue on the exile and return (36:22-23). Since the Chronicler’s writings do not have a didactic format, the reader must draw out those ideas and principles that are prominent and basic.<\/p>\n<p>One important idea running through Chronicles is the greatness, power, and uniqueness of God. It is expressed most beautifully and forcefully in 1 Chronicles 29:11-12, which declares that everything in heaven and earth belongs to God and he is head over all. Other passages make a similar claim. When Sennacherib, king of Assyria, attacked Judah and Jerusalem, King Hezekiah of Judah admonished his people not to fear the king of Assyria.<\/p>\n<p>Several times the Chronicler repeats the idea that Israel’s God is unique: there is no other God like the Lord. In 1 Chronicles 16:25-26, Psalm 96:4-5 is quoted: “Great is the <span>Lord<\/span>! He is most worthy of praise! He is to be revered above all gods. The gods of other nations are merely idols, but the <span>Lord<\/span> made the heavens!” (<span>nlt<\/span>). Both David and Solomon are quoted as saying that there is no other God but the Lord (1 Chr 17:20; 2 Chr 6:14).<\/p>\n<p>Chronicles emphasizes that the Lord is “greater than all gods” (2 Chr 2:5). The classic passage that stresses the differences between God and the “god” of a nation is in 2 Chronicles 32. When Sennacherib attacked Jerusalem, he asked the people what they were relying on to withstand the siege in Jerusalem. Sennacherib was saying, in effect, “Don’t let Hezekiah deceive you by telling you that your God will deliver you. No god of any nation so far has been able to stand against me. Your God is like the gods of all the other nations. He will not be able to deliver you from me.” The Chronicler observes that the Assyrians spoke of the God of Jerusalem as they spoke of the gods of the peoples of the earth. But God did deliver Hezekiah and the inhabitants of Jerusalem from Sennacherib.<\/p>\n<p>Several passages declare that God rules over the nations (1 Chr 17:21; 2 Chr 20:6). In fact, the Chronicler saw the Lord as the one who directs history. The Lord brought Israel out of Egypt and drove the Canaanites out of their land (1 Chr 17:21; 2 Chr 6:5; 20:7). Some seeming quirks of history are explained with such phrases as “it was ordained by God” (2 Chr 22:7, <span>rsv<\/span>). Over and over in telling the story of the struggles of the kings of Judah with other nations, Chronicles points out that the Lord always decided the battle (1 Chr 10:13-14; 18:6; 2 Chr 12:2; 13:15; 20:15; 21:11-14; 24:18; 28:1, 5-6, 19).<\/p>\n<p>To the Chronicler the Lord was a covenant-keeping God (2 Chr 6:14). He was the God of justice and righteousness (12:6), so human judges must judge honestly and fairly (19:7). The Chronicler made it clear that no individual or nation could succeed by opposing God (24:20); not only would people fail against God, but they were powerless without him (1 Chr 29:14; 2 Chr 20:12).<\/p>\n<p>The Lord is seen not only as a unique, righteous, and powerful God, but also as a wise God. God tests the human heart and knows when he finds integrity (1 Chr 29:17). Solomon prayed for God to “hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men)” (2 Chr 6:30, <span>kjv<\/span>).<\/p>\n<p>Although God knows all about human beings, and has supreme power in heaven and on earth, men and women are still free to obey or disobey the Lord. The stories in Chronicles depict people who chose to obey or disobey God. Those who obeyed succeeded; but to the extent that others, even kings, disobeyed God, they failed. Three of the Chronicler’s heroes were Jehoshaphat, Hezekiah, and Josiah. Each was a great reformer, and each was commended for obeying the Lord. But each one sinned near the end of his life and incurred the disfavor of God. Jehoshaphat joined an alliance with a wicked king from the north (2 Chr 20:35-37). Hezekiah sinned in receiving envoys from Babylon and “God left him to himself” (32:31). Josiah did not obey the word of God spoken by Pharaoh Neco and was killed (35:21-24).<\/p>\n<p>The Chronicler believed that all human beings have sinned (2 Chr 6:36), and should repent with all their mind and heart (6:38). One of the greatest passages on repentance in all the Bible is in 2 Chronicles 7:14.<\/p>\n<p>A prominent theme in Chronicles is the importance of the temple as the place to meet God in worship. One could say that almost everything in Chronicles is related to the temple in one way or another. For a person living in Jerusalem in the fourth century <span>BC<\/span> under the domination of the Persians, temple worship was very significant. The Chronicler expressed the importance of true community and institutional worship.<\/p>\n<p>Worship was the dominant attitude of the Chronicler, whose God was worthy to be praised. A worship service is described in 2 Chronicles 29:20-30. Hezekiah commanded a burnt offering and a sin offering to be made for all Israel. The Levites were stationed in the house of the Lord with cymbals, harps, and lyres. The priests had trumpets. “Then Hezekiah ordered that the burnt offering be placed on the altar. As the burnt offering was presented, songs of praise to the <span>Lord<\/span> were begun, accompanied by the trumpets and other instruments of David, king of Israel. The entire assembly worshiped the <span>Lord<\/span> as the singers sang and the trumpets blew, until all the burnt offerings were finished. Then the king and everyone with him bowed down in worship. King Hezekiah and the officials ordered the Levites to praise the <span>Lord<\/span> with the psalms of David and Asaph the seer. So they offered joyous praise and bowed down in worship” (2 Chr 29:27-30, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of; King; Kings, Books of First and Second.<\/p>","content_en":"<h3>CHRONICLES, Books of First and Second<\/h3>\n<p>Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chronicles is not history in a professional or academic sense because the materials used are comparable to the annals compiled by ancient Near Eastern court scribes. Those sources recorded each year’s most important events and were frequently more propagandistic than objectively historical. The records in Chronicles, somewhat eclectic in nature and ignoring certain facets of national history while emphasizing others, deal with only a selected portion of the history of the Israelites. A good deal of the criticism that the work is historically unreliable has come from lack of understanding the book’s character. Chronicles is not so much a history as a metaphysical interpretation of events in Israelite life in light of covenantal values. It was not sufficient for the Chronicler that kings rose and fell; the events were interpreted from a special religious standpoint.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Origin and Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In the Hebrew Bible, 1 and 2 Chronicles form a single book. The Bible does not say who wrote that book or when it was written. According to the Jewish Talmud, Ezra wrote “his book and Chronicles—the order of all generations down to himself.” Although many scholars defend the view that Ezra wrote Chronicles, there is still no general agreement about the date and authorship of the book.<\/p>\n<p>The author is usually called “the Chronicler,” a title suggesting that he was a historian. It is possible that he was a scribe, priest, or Levite. Evidently the writer had access to government and temple archives, because repeated references are made to a number of official records of kings (1 Chr 9:1; 27:24; 2 Chr 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 33:18; 35:27; 36:8) and prophets (1 Chr 29:29; 2 Chr 9:29; 12:15; 13:22; 20:34; 26:22; 32:32; 33:19).<\/p>\n<p>The evidence is suggestive, but not conclusive, that the author of Chronicles also wrote the books of Ezra and Nehemiah. The last two verses of Chronicles are almost the same as the first three verses of Ezra. The language and literary style of all three books are similar. The same theological concerns for the temple and its worship and the same interest in lists and genealogies appear in all three books. In the Hebrew Bible, Ezra-Nehemiah is considered one book and stands before Chronicles. Chronicles stands at the very end of the Hebrew Bible.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>It is not possible to determine precisely when the book of Chronicles was written. The book ends with a reference to the decree of Cyrus, king of Persia, permitting the Jewish captives in Babylon to return to their homeland. Since Cyrus’s decree is usually dated about 538 <span>BC<\/span>, Chronicles could not have been written before that date. But if Ezra-Nehemiah is a part of the same work as Chronicles, the materials could not have been written until Nehemiah returned to Jerusalem in 444 <span>BC<\/span>.<\/p>\n<p>Genealogies in Chronicles and Ezra-Nehemiah may shed some light on the dating of the books. In 1 Chronicles 3:10-24 the lineage of David and Solomon is traced through the sixth generation after the exile, which would make the date for Anani (the last person in the list) about 400 <span>BC<\/span>.<\/p>\n<p>The language of Chronicles is definitely that of postexilic Hebrew. The use of the Persian word <em>daric<\/em> (1 Chr 29:7), plus a lack of any Greek words, places Chronicles in the Persian period (538–331 <span>BC<\/span>). The word <span class=\"hebrew\" lang=\"he\">midrash<\/span> (“exposition”) appears in the OT only in Chronicles (2 Chr 13:22; 24:27) but is very common in postbiblical Hebrew. Around 400 <span>BC<\/span> is probably the best estimate for the date of Chronicles, based on evidence now available.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the Persian period, some of the Jews returned to Jerusalem from Babylon soon after Cyrus’s decree. They rebuilt the temple and waited for the messianic age to come. But with drought, economic hardships, and moral and spiritual laxness, their hopes faded. Judah was stable politically as a part of the large, dominant Persian Empire. There was not the slightest possibility of restoring the Davidic kingdom.<\/p>\n<p>If the kingdom of David could not be restored politically, how was a Jew of the early fourth century <span>BC<\/span> to understand history and the place of the Jews in God’s plan? The Chronicler, living at that time, found the key to history in God’s covenant with David. The first 10 chapters of 1 Chronicles lead up to David; chapters 11–29 detail events of David’s rule. Moses is mentioned in Chronicles 31 times; David, more than 250 times. David planned the temple and collected money to build it. He appointed Levites, singers, and gatekeepers. He divided the priesthood into its orders. He was responsible for the temple worship, which was tremendously important to the Chronicler and his contemporaries.<\/p>\n<p>The Persian period of Israel’s history is largely a silent one, both in other OT materials and in archaeological finds. Of course, all the evidence is not yet in, as archaeologists continue their investigations of the period.<\/p>\n<p class=\"h2\" id=\"OriginandPurpose\">Origin and Purpose<\/p>\n<p>The Chronicler must have lived in Jerusalem and written for the Jewish community there. He refers to Jerusalem about 240 times and to Judah more than 225 times. A negative feeling toward the northern kingdom of Israel can be seen in the almost total lack of references to any northern king. The Chronicler’s attitude toward the north is clearly expressed in the two following verses: “The northern tribes of Israel have refused to be ruled by a descendant of David to this day” (2 Chr 10:19, <span>nlt<\/span>) and “Don’t you realize that the <span>Lord<\/span>, the God of Israel, made an unbreakable covenant with David, giving him and his descendants the throne of Israel forever?” (13:5, <span>nlt<\/span>).<\/p>\n<p>The Chronicler wanted the Jewish people to see that God was sovereign over all things. For example, he includes David’s affirmation: “Yours, O <span>Lord<\/span>, is the greatness, the power, the glory, the victory, and the majesty. Everything in the heavens and on earth is yours, O <span>Lord<\/span>, and this is your kingdom. We adore you as the one who is over all things. Riches and honor come from you alone, for you rule over everything. Power and might are in your hand, and it is at your discretion that people are made great and given strength” (1 Chr 29:11-12, <span>nlt<\/span>).<\/p>\n<p>Compiled in the postexilic period, Chronicles was meant to emphasize the significance of the theocracy seen in light of earlier history. The theocracy was a social configuration God planned for postexilic Judah, a religious rather than secular community. Instead of a king, the Jews had a priesthood of which the Lord approved (as distinct from the corrupt priests who had been to a large extent responsible for the preexilic moral and spiritual collapse of the nation).<\/p>\n<p>The postexilic Judeans were to live as a holy nation, not as people with political and nationalistic ambitions. Therefore, the Chronicler demanded implicit obedience to the Mosaic covenant so that the returning Jews could find prosperity, divine blessing, and grace. The Jews were still the chosen people, purged by the experience of exile, with a new opportunity to fulfill the Sinai covenant.<\/p>\n<p>The Chronicler gave great weight to divine retribution and was insistent that all action be guided by specific moral principles, to reflect God’s character clearly in his people. Because the writer saw God’s hand in all history, punishing the apostate and being gracious to the penitent, he saw in the chastened remnant of the exile the true spiritual heirs of the house of David. He insisted that the postexilic community adhere rigorously to the morality of Sinai, guarding against preexilic apostasy and ensuring divine blessing.<\/p>\n<p>The writer wanted the Jews to know God’s power. He also wanted them to believe in the Lord so that they would be “established.” If they believed God’s messengers, they would succeed (2 Chr 20:20). He also wanted the people to know that Jerusalem was God’s chosen place of worship (2 Chr 5–6), and that the temple, priests, singers, Levites, and gatekeepers had been divinely appointed (1 Chr 28:19). The temple was meant to be a place where all their needs could be met (2 Chr 6:19–7:3).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Chronicles can be briefly outlined as follows: 1 Chronicles—genealogies (1–9); the reign of David (10–29); 2 Chronicles—the reign of Solomon (1–9); the kings of Judah (10:1–36:21); epilogue on the exile and return (36:22-23). Since the Chronicler’s writings do not have a didactic format, the reader must draw out those ideas and principles that are prominent and basic.<\/p>\n<p>One important idea running through Chronicles is the greatness, power, and uniqueness of God. It is expressed most beautifully and forcefully in 1 Chronicles 29:11-12, which declares that everything in heaven and earth belongs to God and he is head over all. Other passages make a similar claim. When Sennacherib, king of Assyria, attacked Judah and Jerusalem, King Hezekiah of Judah admonished his people not to fear the king of Assyria.<\/p>\n<p>Several times the Chronicler repeats the idea that Israel’s God is unique: there is no other God like the Lord. In 1 Chronicles 16:25-26, Psalm 96:4-5 is quoted: “Great is the <span>Lord<\/span>! He is most worthy of praise! He is to be revered above all gods. The gods of other nations are merely idols, but the <span>Lord<\/span> made the heavens!” (<span>nlt<\/span>). Both David and Solomon are quoted as saying that there is no other God but the Lord (1 Chr 17:20; 2 Chr 6:14).<\/p>\n<p>Chronicles emphasizes that the Lord is “greater than all gods” (2 Chr 2:5). The classic passage that stresses the differences between God and the “god” of a nation is in 2 Chronicles 32. When Sennacherib attacked Jerusalem, he asked the people what they were relying on to withstand the siege in Jerusalem. Sennacherib was saying, in effect, “Don’t let Hezekiah deceive you by telling you that your God will deliver you. No god of any nation so far has been able to stand against me. Your God is like the gods of all the other nations. He will not be able to deliver you from me.” The Chronicler observes that the Assyrians spoke of the God of Jerusalem as they spoke of the gods of the peoples of the earth. But God did deliver Hezekiah and the inhabitants of Jerusalem from Sennacherib.<\/p>\n<p>Several passages declare that God rules over the nations (1 Chr 17:21; 2 Chr 20:6). In fact, the Chronicler saw the Lord as the one who directs history. The Lord brought Israel out of Egypt and drove the Canaanites out of their land (1 Chr 17:21; 2 Chr 6:5; 20:7). Some seeming quirks of history are explained with such phrases as “it was ordained by God” (2 Chr 22:7, <span>rsv<\/span>). Over and over in telling the story of the struggles of the kings of Judah with other nations, Chronicles points out that the Lord always decided the battle (1 Chr 10:13-14; 18:6; 2 Chr 12:2; 13:15; 20:15; 21:11-14; 24:18; 28:1, 5-6, 19).<\/p>\n<p>To the Chronicler the Lord was a covenant-keeping God (2 Chr 6:14). He was the God of justice and righteousness (12:6), so human judges must judge honestly and fairly (19:7). The Chronicler made it clear that no individual or nation could succeed by opposing God (24:20); not only would people fail against God, but they were powerless without him (1 Chr 29:14; 2 Chr 20:12).<\/p>\n<p>The Lord is seen not only as a unique, righteous, and powerful God, but also as a wise God. God tests the human heart and knows when he finds integrity (1 Chr 29:17). Solomon prayed for God to “hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men)” (2 Chr 6:30, <span>kjv<\/span>).<\/p>\n<p>Although God knows all about human beings, and has supreme power in heaven and on earth, men and women are still free to obey or disobey the Lord. The stories in Chronicles depict people who chose to obey or disobey God. Those who obeyed succeeded; but to the extent that others, even kings, disobeyed God, they failed. Three of the Chronicler’s heroes were Jehoshaphat, Hezekiah, and Josiah. Each was a great reformer, and each was commended for obeying the Lord. But each one sinned near the end of his life and incurred the disfavor of God. Jehoshaphat joined an alliance with a wicked king from the north (2 Chr 20:35-37). Hezekiah sinned in receiving envoys from Babylon and “God left him to himself” (32:31). Josiah did not obey the word of God spoken by Pharaoh Neco and was killed (35:21-24).<\/p>\n<p>The Chronicler believed that all human beings have sinned (2 Chr 6:36), and should repent with all their mind and heart (6:38). One of the greatest passages on repentance in all the Bible is in 2 Chronicles 7:14.<\/p>\n<p>A prominent theme in Chronicles is the importance of the temple as the place to meet God in worship. One could say that almost everything in Chronicles is related to the temple in one way or another. For a person living in Jerusalem in the fourth century <span>BC<\/span> under the domination of the Persians, temple worship was very significant. The Chronicler expressed the importance of true community and institutional worship.<\/p>\n<p>Worship was the dominant attitude of the Chronicler, whose God was worthy to be praised. A worship service is described in 2 Chronicles 29:20-30. Hezekiah commanded a burnt offering and a sin offering to be made for all Israel. The Levites were stationed in the house of the Lord with cymbals, harps, and lyres. The priests had trumpets. “Then Hezekiah ordered that the burnt offering be placed on the altar. As the burnt offering was presented, songs of praise to the <span>Lord<\/span> were begun, accompanied by the trumpets and other instruments of David, king of Israel. The entire assembly worshiped the <span>Lord<\/span> as the singers sang and the trumpets blew, until all the burnt offerings were finished. Then the king and everyone with him bowed down in worship. King Hezekiah and the officials ordered the Levites to praise the <span>Lord<\/span> with the psalms of David and Asaph the seer. So they offered joyous praise and bowed down in worship” (2 Chr 29:27-30, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of; King; Kings, Books of First and Second.<\/p>","summary_ro":"CHRONICLES, Books of First and Second Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chro...","summary_en":"CHRONICLES, Books of First and Second Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chro...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6422,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of the Bible* (Old Testament), Chronology","title_en":"of the Bible* (Old Testament), Chronology","content_ro":"<h3>CHRONOLOGY OF THE BIBLE* (Old Testament)<\/h3>\n<p>Branch of biblical studies that attempts to assign dates and sequences to OT events. Chronology is a science. It deals with evidence, theories, assumptions, and the balance of probabilities. Often it boils down to a matter of choosing among theories that are equally unable to solve all the problems raised by other points of view. OT chronology is an accredited branch of biblical studies primarily because it is essential for understanding the proper historical background of the biblical texts. In general, the chronology of the OT is understood well enough to vindicate the basic accuracy and sequential order of Scripture.<\/p>\n<p>Both biblical and nonbiblical materials are utilized by students of OT chronology. Biblical data include (1) genealogies showing personal and tribal affiliations among various peoples; (2) specific numbers given by biblical authors to indicate a person’s longevity, a king’s reign, or the duration of a specific event; (3) synchronizing statements that date an event in a specific year of a king’s reign or relate it to a natural phenomenon assumed to be common knowledge at the time of writing (e.g., Am 1:1; Zec 14:5).<\/p>\n<p>From the abundance of such chronological passages in the OT, one might conclude that establishment of OT dates and sequences would be a simple procedure. Each of the three kinds of biblical materials, however, exhibits special problems that must be solved first.<\/p>\n<p>Nonbiblical materials that shed light on OT chronology are quite numerous, and more are discovered year by year. They include (1) official records of important affairs such as military campaigns from countries like Egypt or Babylonia; (2) official inscriptions that are dedicatory or commemorate a great victory; (3) annals listing major accomplishments of a ruler year by year; (4) ostraca (inscribed pieces of pottery) containing letters, tax transactions and economic records, military dispatches between field leaders and command headquarters, or other information. Ostraca may be dated archaeologically and are often used to supplement the biblical record.<\/p>\n<p>The chronologist tries to examine the pertinent biblical and nonbiblical information, notes areas of correlation among all the data, and finally establishes a working system into which the most facts can be fitted. New evidence uncovered at any time may necessitate shifts in the present working system. Although the basic structure of biblical chronology seems reasonably firm, many details will no doubt be subject to change as new evidence is discovered.<\/p>\n<p>As a general rule, the earlier the period, the less certain one can be of one’s dating. In the second millennium <span>BC<\/span>, for example, many dates can be assigned within a range of about 100 years. By the time of David and Solomon (c. 1000 <span>BC<\/span>), the margin of error over which scholars debate is a decade or less. The range narrows as one comes toward the present, so that, with the exception of one or two problem eras, dates accurate to within one or two years are possible by roughly the middle of the ninth century <span>BC<\/span>. Such limitations must be kept in mind in any examination of the major periods of OT history.<\/p>\n<p>Preview<\/p>\n<p>• Prepatriarchal Period<\/p>\n<p>• From Abraham to Moses<\/p>\n<p>• Conquest and Consolidation<\/p>\n<p>• The Monarchy<\/p>\n<p>• Judah after the Fall of Israel<\/p>\n<p>• Beyond 587 <span>BC<\/span><\/p>\n<p class=\"h2\" id=\"PrepatriarchalPeriod\">Prepatriarchal Period<\/p>\n<h5>Biblical Evidence<\/h5>\n<p>In the first 11 chapters of Genesis are found accounts of the Creation (chs 1–2), the fall (ch 3), Cain and Abel (ch 4), the Flood (chs 6–9), and the Tower of Babel (ch 11). Those events are set within a certain chronological framework.<\/p>\n<p>According to Genesis 5, a period of 10 generations elapsed between the Creation and the Flood. Although the individuals listed enjoyed a total life span of a hefty 847 years plus, the total time elapsing between Adam and the Flood was only 1,656 years.<\/p>\n<p>According to Genesis 11, another 10 generations elapsed from the time of the Flood until the time of Abraham (at least in the Septuagint, the third-century <span>BC<\/span> Greek translation of the OT; the Hebrew Masoretic text has 9). In that period the average age attained by individuals in the list is 346 years (using a figure of 460 for Arphaxad’s son Cainan, who is included in v 13 of the LXX; cf. Lk 3:36); the total elapsed time from the Flood to Abraham is only 520 years. Taken literally, that would mean that all of Abraham’s ancestors as far back as Noah’s son Shem were still alive at Abraham’s birth, and that a total of only 2,176 years elapsed from the time of Creation to Abraham.<\/p>\n<h5>Interpretation of the Biblical Data<\/h5>\n<p>A literalistic or slavishly mathematical interpretation of the figures, as has appeared in the margin of many <span>kjv<\/span> Bibles, requires a number of assumptions: that no names are omitted from the genealogies, that all the numbers given are consecutive, and especially that numbers used in an ancient biblical source carry the same meaning as that associated with them in the modern Western mind. Each assumption needs serious examination in the light of other established facts.<\/p>\n<p>A cursory reading of other biblical genealogies, for example, reveals that not all the names of a given family were always included. Even Matthew recorded a total of 28 generations (two sets of 14 each) between David and Jesus, and comparison with OT genealogies reveals that Matthew omitted several names. Luke listed a total of 42 generations for the same interval. Omissions are also obvious when one compares the genealogical lists given in 1 Chronicles 1–8 with those recorded earlier in Genesis, Exodus, Numbers, Joshua, 1 and 2 Samuel, and 1 and 2 Kings.<\/p>\n<p>Further, ancient peoples thought of numbers in a schematic or stylized way. Use of numbers among the ancient Near Eastern nations differed sharply from current Western practice. Examples of that practice are known from both biblical and nonbiblical sources. For example, a list of eight Sumerian kings who ruled in the city of Shurruppak before the “great flood” of the Jemdet Nar era (c. 3000 <span>BC<\/span>) assigns each man an average reign of more than 30,000 years. Berossus, a Babylonian priest of Marduk living in the third century <span>BC<\/span>, added two names to the eight found in that earlier list of kings and assigned an average of 43,200 years to each king. Such extraordinarily high numbers provide a perspective for considering the numbers of Genesis.<\/p>\n<p>Therefore, although one can assume that the numbers assigned to the ages of the patriarchs preceding Abraham in Genesis had real meaning for those responsible for their preservation, they should not be employed in a purely literal sense to compute the length of the various generations mentioned in the text. Further, the numbers given in the Septuagint and in the Samaritan Pentateuch, another early version of the Pentateuch, diverge in many details from those of the Hebrew Masoretic Text. That means, among other things, that the Genesis numbers caused problems for even the earliest scholars of Scripture.<\/p>\n<h5>Nonbiblical Evidence<\/h5>\n<p>Archaeology provides no evidence that may be used to date either the Creation or any other account preserved in Genesis 1–11. The Flood is an example that illustrates some of the difficulties. Many claims have been made by persons from a wide variety of backgrounds (scientists, explorers, theologians, and others) to the effect that archaeology has proven the Genesis Flood narrative to be true. Yet no city so far excavated in Palestine and Syria (including some of the oldest towns in the world) shows archaeological evidence of the Flood.<\/p>\n<p>Although several cities in Mesopotamia do exhibit evidence of a flood, three factors make it difficult to link that evidence with Genesis 6–9. Each of the flood levels so far discovered dates from a different period. Further, since nearby sites show no evidence of flooding, all of the Mesopotamian flood evidence points to relatively small local floods. Finally, the evidence indicates no great cultural discontinuities of the sort that would result from destruction of an entire population. Thus, it seems that the ancient Mesopotamian floods discovered through archaeological research are of the same kind as the floods that still occur in the Euphrates River valley.<\/p>\n<p>Clearly, certain questions one might ask of the Genesis narratives simply cannot be answered. Many who regard the Bible as the Word of God have concluded that the dating of events found in Genesis 1–11 must be less important than the theological truths of salvation, faith, and obedience that these accounts present.<\/p>\n\n<p class=\"h2\" id=\"FromAbrahamtoMoses\">From Abraham to Moses<\/p>\n<h5>The Patriarchal Age<\/h5>\n<p>The date of Abraham is still a lively topic among biblical scholars who agree that Abraham, Isaac, and Jacob were indeed historical persons. Opinions range from an early-date view that estimates that the patriarchal age extended from 2086 to 1871 <span>BC<\/span>, to a late-date view placing Abraham at around 1400 <span>BC<\/span>. Since each position claims to fit the biblical data, a closer look at the two points of view is in order.<\/p>\n<p>Many OT passages seem to support the view that puts Abraham at a comparatively early date. First Kings 6:1 computes 480 years back from the founding of the temple in the fourth year of Solomon’s reign (961 <span>BC<\/span>, according to the early-date view) to the exodus from Egypt, which would then be dated 1441 <span>BC<\/span>. Counting 430 years as the period of the Israelite sojourn in Egypt (see Gn 15:13; Ex 12:40) takes the date back to 1871 <span>BC<\/span>. To that date are added the 215 years demanded by the total of (1) Abraham’s age upon entering Canaan (75 years according to Gn 12:4); (2) 25 additional years before the birth of Isaac (Gn 21:5); (3) 60 more years to the birth of Jacob (Gn 25:26); and (4) the appearance of Jacob before the pharaoh at age 130 (Gn 47:9). Those 215 years added to the previous total give a date of 2086 <span>BC<\/span> for the entrance of Abraham into Canaan and a date of 2161 <span>BC<\/span> for his birth.<\/p>\n<p>Such a calculation does not use all of the chronological evidence presented in the OT; consequently, the date for Abraham is open to challenge. For example, the 480 years between the exodus and Solomon’s fourth regnal year represent a period of time into which the wilderness wanderings, the career of Joshua and his immediate successors, the period of the judges, Samuel, Saul, and David must all be placed. Although the OT does not specifically say how long were the careers of Joshua, Samuel, or Saul, even a modest reckoning pushes the total years required by all the biblical data together to approximately 600.<\/p>\n<p>In addition, the length of time to be assigned to the Egyptian sojourn is problematic. The Samaritan Pentateuch and the Septuagint both view the number 430 (in Ex 12:40) as applicable not only to the years in Egypt but to the years of Abraham, Isaac, and Jacob in Canaan as well. Evidently Paul followed the Septuagint tradition when he dated the giving of the law 430 years later than the time of God’s promise to Abraham (see Gal 3:15-18). That means the Septuagint figure cannot be dismissed lightly.<\/p>\n<p>The late dating of Abraham (c. 1400 <span>BC<\/span>) is based on two propositions: (1) The picture of patriarchal society portrayed in Genesis most closely parallels that reflected in the cuneiform tablets recovered from Nuzi, a town in northeastern Mesopotamia about 175 miles (282 kilometers) north of Baghdad. (2) Because those tablets must be dated in the 15th and 14th centuries <span>BC<\/span>, the parallel patriarchal age must have fallen within the same general time period.<\/p>\n<p>Those who hold the late-date view are aware that their date for Abraham cannot be equated with the set of numbers on which the early-date view depends. They point to other data, also from the OT. Joseph, who was already a highly placed Egyptian official when Jacob moved to Egypt, lived to be 110 years old (Gn 50:26). Moses was a great-grandson of Levi, Joseph’s older brother. Since Joseph lived to see his own greatgrandchildren born (who would probably be younger than Moses since their great-grandfather was younger than his), the late-date view concludes that Joseph could have been alive when Moses was born. The four-generation genealogy of Moses (Levi-Kohath-Amram-Moses, in Ex 6:16-20; Nm 3:17-19; 26:58-59; 1 Chr 6:1-3) was evidently thought to be complete according to Genesis 15:16, which predicted that Abraham’s descendants would be freed from Egyptian bondage “in the fourth generation.”<\/p>\n<p>However, a date of around 1400 <span>BC<\/span> for Abraham cannot be aligned with certain other biblical data, including the long Egyptian sojourn demanded by Genesis 15:13 and Exodus 12:40 and a 40-year (or “one-generation”) wilderness existence. Some normally moderate scholars are forced to reduce the wilderness time to two years in order to maintain their late date for Abraham.<\/p>\n<p>In short, the late-date theory is consistent with part of the biblical evidence (the genealogies of Moses), but the early-date theory conforms to another part (the actual year figures listed in scattered verses from Genesis and Exodus). The late-date theory holds that the genealogies represent more reliable information in Semitic societies generally, whereas the early-date theory computes years given in the biblical account literally throughout its scheme.<\/p>\n<p>Because of problems attached to both positions, a large group of scholars take a middle ground in dating the patriarchal age. Archaeologically, they say, Abraham and his life and times fit perfectly within the early second millennium, but imperfectly within any later period. By placing Abraham roughly between 1800 and 1600 <span>BC<\/span>, they provide enough latitude for a merging of all the available evidence, biblical and nonbiblical, into a workable chronological scheme. Archaeology provides four major bits of evidence for an early second-millennium patriarchal era.<\/p>\n<p>1. Though the Nuzi tablets furnish a clear parallel to patriarchal social life, other tablets from other towns and an earlier era reflect many of the same customs common to Nuzi and Genesis. Since the Nuzians were Hurrians who came to northeastern Mesopotamia from elsewhere (perhaps Armenia), their social customs originated no doubt much earlier than the time of their tablets now in our possession. Accordingly, the 15th-century <span>BC<\/span> date of the Nuzi tablets does not preclude an earlier date for Abraham.<\/p>\n<li>2. The names of several of Abraham’s ancestors listed in Genesis 11 can now be identified with towns in the northern area of Mesopotamia around Haran, the city from which Abraham migrated to Canaan (Gn 11:31–12:3). Significantly, Haran flourished in the 19th and 18th centuries <span>BC<\/span>.<\/li>\n<li>3. Shortly after 2000 <span>BC<\/span> Semitic nomads from the desert invaded the civilized communities of the Fertile Crescent. Those invaders, called Amorites in the OT, established themselves in several cities in northern Syria and Mesopotamia. One of the Amorite cities was Babylon, ruled by Hammurabi sometime around the beginning of the 18th century <span>BC<\/span>. Although the King Amraphel of Genesis 14:1 is not linguistically identifiable with the Babylonian king Hammurabi, as earlier scholars believed, the picture of the times following the Amorite invasion still accords well with the Genesis narratives generally.<\/li>\n<li>4. Mari, another Amorite town, is now well known because of more than 20,000 tablets recovered from its royal palace and archives. Geographically, Mari is located in the general area of Haran. Chronologically, the tablets recovered come from the 18th century <span>BC<\/span>. One 18th-century king of Mari, Zimri Lim, carried on extensive correspondence with Hammurabi of Babylon. The tablets from Mari also furnish valuable information about tribal and ethnic groups and their movements in the general region. Of basic importance for dating the Genesis materials are certain documents from Mari that include personal names very similar to Abraham (Abi-ram), Jacob, Laban, and several other West Semitic names.<\/li>\n<p>Archaeological evidence neither proves nor disproves the actual existence of Abraham, Isaac, or Jacob. That is admitted on all sides. What archaeology has done is to provide a framework of probabilities within which the biblical patriarchal narratives appear more and more to be at home.<\/p>\n<h5>Date of the Exodus<\/h5>\n<p>The problem of dating the patriarchal age is closely related to the problem of assigning a date to the exodus of the Israelites from Egypt. Since the evidence does not permit a precise date for Abraham, a precise date for the entry of Joseph or Jacob into Egypt is likewise unobtainable. Further, the biblical evidence does not yield an exact figure for the length of the Israelite sojourn in Egypt.<\/p>\n<p>For many years biblical scholars viewed 1 Kings 6:1 as a foundation upon which to build an unshakable date for the exodus. Because Solomon’s fourth year could be unquestionably fixed to within at least a 10-year span (967–958 <span>BC<\/span>), the exodus too could be dated with the same precision simply by adding 480 years. But other biblical data raise serious questions about that simple procedure. When the Bible deals with all the events between the time of the exodus and the founding of Solomon’s temple, that is, from Numbers to 1 Kings 5:18, the precise numbers given total not 480 but closer to 600 years.<\/p>\n<p>Because the evidence is insufficient to allow a precise date for the exodus, scholarly opinion remains divided between two possibilities. A 15th-century exodus is supported by several pieces of evidence. The chronology in 1 Kings 6:1 appears to be independently corroborated by a passage in Judges 11:26. It claims that Israel had occupied the area around Heshbon for 300 years preceding Jephthah’s own day. If Jephthah is dated at roughly 1100 <span>BC<\/span>, one is obviously led back to an exodus in the middle of the 15th century. Also, three successive generations of pharaohs who ruled in the 16th and 15th centuries produced no male offspring, making it more likely that Moses would have become the foster son of a royal princess during that time; all of the 19th-dynasty kings (1306–1200 <span>BC<\/span>) had legitimate male heirs.<\/p>\n<p>In addition, a 15th-century date makes possible a connection between the Habiru invasion of Canaan (1400–1350 <span>BC<\/span>)—described in the Amarna letters found at Tell el-Amarna, Egypt—and the invasion of Canaan by the Hebrews described in the OT book of Joshua. Related to that is a reference to “Israel” in the Merneptah Stele, a stone pillar inscribed with the deeds of the Egyptian king, Merneptah, of about 1220 <span>BC<\/span>. It implies that the people referred to, met by Merneptah in the course of a Canaanite military campaign, had been in existence for some time. Finally, an excavator of Jericho, John Garstang, placed the destruction of that city at around 1400 <span>BC<\/span>.<\/p>\n<p>Other evidence, however, strongly implies not a 15th- but a 13th-century date for the exodus. Many scholars assign a date between 1290 and 1275 <span>BC<\/span> on the basis of that evidence. First, the 480 years of 1 Kings 6:1 discussed above may be interpreted as schematically representing 12 generations, as indicated by 1 Chronicles 6:3-8. Thus if 12 generations averaged 25 years instead of 40 years, the reduction of 480 schematized years to 300 actual years would point to an exodus date of around 1266 <span>BC<\/span>. Second, archaeological evidence exists that dates destruction at the assumed sites of several cities conquered by Joshua (Lachish, Debir, Bethel, and Hazor) to the late 13th century. Third, there is no biblical mention of Egyptian military campaigns (such as Merneptah’s 1220 <span>BC<\/span> incursion); Israelites living in Canaan before the time of the militarily active pharaohs Seti I (1319–1301 <span>BC<\/span>) and Ramses II (1301–1234 <span>BC<\/span>) would certainly have been affected by such activity. Fourth, Exodus 1:11 mentions the city of Rameses, the capital built by Ramses II, according to his own inscriptions. A fifth line of argument comes from archaeological conclusions that Transjordan and the Negev Desert were not occupied by sedentary people between 1900 and 1300 <span>BC<\/span>, whereas the Bible states clearly that the Israelites encountered stiff opposition from groups in that same region. Thus, it is argued, the Israelites must have entered that region after 1300 <span>BC<\/span>. Sixth, connecting the Habiru with the Israelites of the Conquest lacks weight because many texts besides the Amarna tablets attest to the existence of Habiru groups virtually all over the ancient Near East. “Habiru” seems to be a much broader term, possibly meaning “trespasser,” and is probably unrelated etymologically or semantically to “Hebrew.” Seventh, and finally, Garstang’s work at Jericho has now been revised by archaeologist Kathleen Kenyon, who showed that the fallen walls that Garstang had dated about 1400 <span>BC<\/span> in reality were destroyed in 1800 <span>BC<\/span> or earlier.<\/p>\n<p>So far, it has been impossible to decide with precision between the two centuries proposed for the exodus. The majority opinion among OT scholars generally, including a growing number of moderate or conservative scholars, is in favor of the 13th-century option. On the other hand, many other conservative scholars continue to favor the 15th-century date. Dogmatism is unwarranted since problems remain unresolved with either option.<\/p>\n<p>In accordance with the majority opinion, however, a date of about 1290 <span>BC<\/span> for the exodus will be used in dealing with subsequent problems.<\/p>\n<p class=\"h2\" id=\"ConquestandConsolidation\">Conquest and Consolidation<\/p>\n<p>The chronological task for the period of conquest and consolidation is to fit all the events narrated by the OT, chiefly in Joshua and Judges, between the exodus (c. 1290 <span>BC<\/span>) and the times of David (c. 1000 <span>BC<\/span>) and Solomon (d. 930 <span>BC<\/span>). In other words, one must fit roughly 550 years of biblical events between Moses and David into a 290-year span.<\/p>\n<p>Although assigning an early date for the exodus (c. 1447 <span>BC<\/span>) would make the task somewhat easier, the mere addition of about 157 years does not by itself solve all the problems. Neither date allows enough time for all the OT events from Joshua to David to take place singly and consecutively. Accordingly, advocates of both dates assume that some of the judges ruled simultaneously rather than consecutively. The difference is one of degree only.<\/p>\n<p>The book of Joshua furnishes most of the OT evidence regarding the conquest of Canaan by the Israelites. Unfortunately, the book of Joshua has no chronological notes that specify the amount of time elapsing during Joshua’s career. Further, there are no biblical references to major contemporary events in other parts of the ancient world, the dates of which could be used to fix the chronology. Rather, in what is obviously a telescoped account, the book of Joshua records the fall of Jericho and Ai, followed closely by a southern and then a northern campaign. After those victories, covering much of the total territory of Canaan, various parcels of land were distributed to the tribal groups of Israel; the tribes were expected to complete the task of destroying whatever Canaanite inhabitants remained in their particular region. One seeks in vain, however, for any statements indicating how long those events took.<\/p>\n<p>In the book of Judges a slightly different circumstance prevails. There the OT furnishes a rather complete list of figures to indicate the duration of periods of foreign oppression, judgeships, and ensuing peace. The total number of years described for that period is 410, but that total does not include any time for the many “minor” judges. It seems obvious, therefore, that most if not all of the judges were simply local chieftains whose activity was simultaneous with that of other judges, at least for part of their reign. Unfortunately, the book of Judges provides no cross-reference system to indicate which judges were contemporaries of which others. Perhaps the best one can do is to assume general guidelines for the chronology of that period between Moses and David.<\/p>\n<p>Two significant facts should be kept in mind. First, archaeological information seems to demand a Conquest date beginning about 1250 <span>BC<\/span> rather than 200 years earlier. Assuming concurrent careers for the judges allows one to compress the literal OT figures into the general scheme demanded by other evidence.<\/p>\n<p>Second, the ancient scribes evidently related the chronology of the period to a 40-year or generation-based schema, a practice that lasted until the time of the divided kingdom, when a regular dynastic chronology was introduced. In the face of so many careers being assigned exactly 40 years, the fact remains that the literal totals of such numbers cannot be harmonized with either the biblical or the archaeological evidence for the period. Accordingly, most scholars doubt that the number 40 was ever intended to be an exact mathematical calculation. That view permits enough leeway for cautious fitting of biblical and other evidence into a general timetable.<\/p>\n<p class=\"h2\" id=\"TheMonarchy\">The Monarchy<\/p>\n<h5>Types of Evidence<\/h5>\n<p>For the period of the Israelite monarchy, chronological evidence is abundant.<\/p>\n<p>The OT itself strives to provide all the information necessary for the chronology of the period, including (1) a complete list of all the kings in Israel and in Judah both before and after the division of the kingdom; (2) the age of each king (except Saul) at his accession; (3) synchronisms of the northern kingdom of Israel and the southern kingdom of Judah showing in what year of his contemporary in the other kingdom each king came to the throne; and (4) precise calculations of the length of each king’s reign. In addition some important events are dated by reference to another event; others are coordinated with concurrent events in secular history.<\/p>\n<p>Outside the OT an abundance of material provides evidence for a chronology of the period. By far the most important single source is a collection of Assyrian <em>limmu<\/em> lists. In Assyria a record of each king’s reign was kept on a particular kind of annal. Each year of reign was named after an individual of high rank in the court; the first year was named after the king himself, the second after the next highest-ranking official (though that name appears to have been selected by lot originally), and so on, down until the death of the king. The word <em>limmu<\/em> was used to introduce the name of the official after whom the current year was to be named, hence the designation <em>“limmu<\/em> lists.”<\/p>\n<p>Assyrian <em>limmu<\/em> lists are tied precisely to the solar year, making the documents highly reliable. Further, in addition to many events in Assyrian history, notable natural phenomena were dated on the basis of the <em>limmu<\/em> in which they occurred. For example, a solar eclipse dated by the Assyrian scribes in the <em>limmu<\/em> year of Bur-Sagale has been computed astronomically as June 15, 763 <span>BC<\/span>. Beginning with the year 763, then, and working both backward and forward, a complete list of Assyrian <em>limmu<\/em> officials has been obtained for the period between 891 and 648 <span>BC<\/span>.<\/p>\n<p>With the accuracy of the Assyrian <em>limmu<\/em> lists corroborated by a number of sources, they can be used with confidence in reconstructing the chronology of the corresponding period of biblical history. That is especially true where a biblical writer related an Israelite or a Judahite event to a particular year in the reign of an Assyrian king whose <em>limmu<\/em> list indicates the precise years of his reign.<\/p>\n<p>There are also records from Chaldean (Babylonian) king lists and from later Greek historians. Ptolemy, in the second century <span>AD<\/span>, for example, gave dates for Babylonian kings from 747 <span>BC<\/span> and continued with dates for Persian, Greek, and Roman rulers down to <span>AD<\/span> 161. Finally, useful information is found in inscriptions from monuments, stelae, and other artifacts from Assyria and elsewhere.<\/p>\n<h5>Monarchical Chronology<\/h5>\n<p>The <em>limmu<\/em> list of the Assyrian king Shalmaneser III provides a basis for the first comparison of dates among Assyria, Israel, and Judah. In the <em>limmu<\/em> of Daian-Assur, Shalmaneser’s sixth year on the throne, Ahab of Israel was listed as one of the kings who fought against the Assyrians in the battle of Qarqar. Thus the date for that battle may be placed confidently in 853 <span>BC<\/span>.<\/p>\n<p>Assyrian records also indicate that Shalmaneser III came into contact with an Israelite king 12 years later, in 841 <span>BC<\/span>. That king was Jehu. Thus two fixed points are available for correlating the biblical information. Following the death of Ahab, which is not dated exactly by reference to the Assyrian records, two of his sons came to power. The first, Ahaziah, reigned two years (1 Kgs 22:51); the second, Joram (also called Jehoram), reigned a total of 12 years (2 Kgs 3:1). Recognizing a nonaccession-year reckoning by the Israelites in that era, the apparent total of 14 years may be reduced to an actual total of 12. Thus it seems evident that Ahab not only fought Shalmaneser III in 853 <span>BC<\/span> but also died in that year. Ahab was then followed by his two sons for a total of 12 years before the accession of Jehu in time to account for his contact with Shalmaneser II in 841 <span>BC<\/span>. Further, because Jehu murdered both the king of Israel (Jehoram) and the king of Judah (Ahaziah) at the same time (2 Kgs 9:24-27), a fixed synchronism is provided between the two kingdoms for the year 841 <span>BC<\/span>.<\/p>\n<p>The first nine kings of Israel ruled an apparent total of 98 years or an actual total (taking into account Israel’s nonaccession-year policy) of 90 years. Zimri, who ruled only seven days (1 Kgs 16:15-18), counts as one of the nine but does not insert an extra year in either the actual or apparent totals. The accession of Jeroboam I thus occurred in 930 <span>BC<\/span> (adding 90 years to 841 <span>BC<\/span>), and Rehoboam of Judah began to rule in that same year as well. Allowing Solomon the 40-year reign indicated in 1 Kings 11:42 points to the year 970 <span>BC<\/span> for his accession. The death of David would also be pinpointed in that period, although allowance must be made for the possibility of a short co-regency of David and Solomon before David’s death. The reign of Saul then falls approximately in the late 11th century <span>BC<\/span>.<\/p>\n<p>In Judah the period between the death of Solomon in 930 <span>BC<\/span> and the murder of Ahaziah by Jehu in 841 <span>BC<\/span> was occupied by the kingships of six men whose time on the throne totals 95 biblical years. Computation of that era in Judah is not as simple as for the Israelite kings for several reasons. Problems include a change from accession- to nonaccession-year reckoning sometime around 850 <span>BC<\/span>, at least two co-regencies (Jehoshaphat with Asa and then Jehoram with Jehoshaphat), and the calendar differences between the two kingdoms. It is clear that the 95 apparent years must be reduced, on the basis of the differences in computation and calendar, to 90 actual years in order to bring the Judahite figures into line with the established Assyrian and Israelite synchronisms.<\/p>\n<p>After the year 841, the next biblical event to be certified by nonbiblical materials is the fall of Samaria in 722 <span>BC<\/span>. That date is furnished by the annals of Sargon II of Assyria (722–705 <span>BC<\/span>), successor to Shalmaneser V (727–722 <span>BC<\/span>). Although that date comes just 120 years after the fixed point of 841 <span>BC<\/span> in Israelite history, the chronological materials for that period are quite difficult to interpret accurately. In the past, scholars resorted to assumptions of extensive co-regencies, to presumed confusion on the part of certain scribes over methods to be followed in computations, or to other theories in attempting to understand the period. In spite of the many difficulties, however, all the biblical and Assyrian dates for the period of the divided monarchy have been harmonized—with the exception of four figures related to the closing years of the Israelite kingdom, all connected in some way with the problematic reign of Hoshea.<\/p>\n<p class=\"h2\" id=\"JudahaftertheFallofIsrael\">Judah after the Fall of Israel<\/p>\n<p>Following the fall of Samaria in 722 <span>BC<\/span>, OT chronology is concerned only with the southern kingdom of Judah until its destruction some 135 years later. Two events in the biblical record important for establishing a chronology for that period are the siege of Jerusalem by Sennacherib of Assyria in the late eighth century and the eventual fall of Jerusalem to the Babylonians in the early sixth century.<\/p>\n<h5>Sennacherib’s Invasion of Judah<\/h5>\n<p>The Assyrian invasion (704–681 <span>BC<\/span>) is recorded in 2 Kings 18:13-16, where verse 13 dates the event to the 14th year of King Hezekiah. Sennacherib’s own inscriptions include a lengthier version of the affair. From them the date of 701 <span>BC<\/span> is established, placing the accession of Hezekiah in 715 <span>BC<\/span>. That much is simple, but problems still arise. For example, 2 Kings 19:9 reports that Sennacherib was in contact with an Ethiopian king, Tirhakah (c. 690–664 <span>BC<\/span>), during the course of his campaign, which included a siege of Jerusalem. Obviously, contact with a ruler who came to power in 690 <span>BC<\/span> at the earliest could not refer to events in 701 <span>BC<\/span>. It is possible, however, that Sennacherib actually made two invasions of Judah, the first in 701 and the second sometime later. The date of that supposed second invasion is not assured, although 2 Kings 19:35-37 may imply that Sennacherib was murdered only shortly after his withdrawal from Jerusalem. Since Sennacherib was succeeded by his son Esarhaddon in the year 681, the presumed second invasion of Judah would have occurred somewhere in the last half of the same decade.<\/p>\n<p>A number of scholars oppose the assumption of a second invasion of Jerusalem by Sennacherib. They suggest the possibility that Tirhakah, though king only from 690 <span>BC<\/span>, may have led troops against Sennacherib as early as 701, before acceding to the throne. The reference to King Tirhakah in 2 Kings 19:9 would then be understood as use of his eventual title in an effort to identify him to a later generation of readers.<\/p>\n<p>However the question of the number of invasions is decided, it is certain that Sennacherib invaded Judah in 701 <span>BC<\/span>, the 14th regnal year of Hezekiah. Such a synchronism establishes Hezekiah’s accession year as 715 <span>BC<\/span>, but that date raises another problem. The fall of Samaria, now established at 722, is dated by 2 Kings 18:10 in the sixth year of Hezekiah’s reign. The most likely solution is that Hezekiah began a co-regency with his father, Ahaz, six years before Samaria fell. The possibility for confusion arises from the fact that one verse (2 Kgs 18:13; repeated in Is 36:1) synchronizes Sennacherib’s 701 <span>BC<\/span> invasion with the 14th year of Hezekiah’s independent reign; another verse (2 Kgs 18:10) correlates the fall of Samaria with the beginning of Hezekiah’s co-regency. Thus from about 728 to 715 <span>BC<\/span> Hezekiah was co-regent with Ahaz. From 715 to 697 he reigned alone. From 696 to 686 his son Manasseh was co-ruler with him.<\/p>\n<p>According to the chronological information given by a number of verses in 2 Kings, a total of 128 years and six months elapsed between the time of Hezekiah’s accession in 715 and the capture of King Jehoiachin in 597, a date to be discussed below. Thus another problem is to explain the more than 10-year excess apparently demanded by the biblical totals. The best solution appears to lie in the assumption that Manasseh first came to power in 697 as co-regent with his father, Hezekiah. Manasseh died in 642, following what 2 Kings 21:1 states was a 55-year reign. Hezekiah, who came to the throne in 715, is said to have reigned 29 years (2 Kgs 18:2), which would mean that he was king until 686, roughly 11 years after the time when Manasseh must have come to the throne in order to have completed a 55-year reign by 642.<\/p>\n<h5>Fall of Jerusalem<\/h5>\n<p>Contemporary Babylonian records are available to shed valuable light on the last few years of Judah’s existence. For the years 626–623, 618–595, and 556 <span>BC<\/span> the Babylonian Chronicle, a formal record of Babylonian affairs of state, has been recovered. From information contained in that chronicle and other cuneiform documents of the period, three dates in Judah’s history may be fixed firmly. The first is the death of Josiah in 609; the second is the battle of Carchemish in 605; the third is the end of the reign of Jehoiachin, which is dated by the Babylonian Chronicle to the second month of Adar in the ninth year of Nebuchadnezzar, or March 16, 597.<\/p>\n<p>After Jehoiachin’s capture, Zedekiah became puppet king of Judah for 11 years (2 Kgs 24:18). On the tenth day of the tenth month during Zedekiah’s ninth regnal year (2 Kgs 25:1), the final siege of Jerusalem was begun by the Babylonian army. That day was January 15, 588. On the ninth day of the fourth month during the 11th regnal year of Zedekiah, after a siege of almost 18 months, the wall of Jerusalem was broken through (2 Kgs 25:3-4). The temple was burned on day seven of the following (fifth) month.<\/p>\n<p class=\"h2\" id=\"Beyond587bc\">Beyond 586 <span>BC<\/span><\/p>\n<p>Following the tragedy of 586 <span>BC<\/span>, several further developments are given chronological notice in the OT. Jeremiah 52:30 records a third deportation of Jews to Babylonia in the 23d year of King Nebuchadnezzar (582 or 581 <span>BC<\/span>). Both 2 Kings 25:27 and Jeremiah 52:31 give evidence of the release of King Jehoiachin from prison; the Babylonian Chronicle dates that event at 27 Adar, or March 21, 561 <span>BC<\/span>.<\/p>\n<p>In 539 <span>BC<\/span> the Babylonians themselves were destined to learn the meaning of defeat. In that year a Persian ruler, Cyrus the Great, launched a successful campaign against Babylon and its king, Nabonidus. Inheriting control over the exiled Jews and many other groups of people conquered earlier by Babylonia, Cyrus moved quickly to initiate a policy of tolerance toward his new subjects. In the first year of his rule Cyrus issued an edict making it possible for Jews to return to their former land (Ezr 1:1). On the first day of the following year, 1 Tishri (Ezr 3:6), an altar was set up in Jerusalem. In Iyyar of the following year (April\/May 536) work was begun on the temple itself (Ezr 3:8).<\/p>\n<p>After a period of frustrating work stoppages of varying lengths, the preaching of Haggai and Zechariah spurred on the Jews to complete the temple. Work resumed in 520 (Ezr 4:24; Hg 1:1, 15) and was finally completed on 3 Adar, or March 12, 515 (Ezr 6:15). The final stages of OT chronology pertain to the careers of Ezra and Nehemiah. The traditional view of their era places Ezra in the seventh year of Artaxerxes I (458 <span>BC<\/span>) and Nehemiah in the 20th (445 <span>BC<\/span>).<\/p>\n<p><em>See also<\/em> “Date” under each OT book; Conquest and Allotment of the Land; Diaspora of the Jews; Exodus, The; Israel, History of; Patriarchs, Period of the; Postexilic Period; Wilderness Wanderings.<\/p>","content_en":"<h3>CHRONOLOGY OF THE BIBLE* (Old Testament)<\/h3>\n<p>Branch of biblical studies that attempts to assign dates and sequences to OT events. Chronology is a science. It deals with evidence, theories, assumptions, and the balance of probabilities. Often it boils down to a matter of choosing among theories that are equally unable to solve all the problems raised by other points of view. OT chronology is an accredited branch of biblical studies primarily because it is essential for understanding the proper historical background of the biblical texts. In general, the chronology of the OT is understood well enough to vindicate the basic accuracy and sequential order of Scripture.<\/p>\n<p>Both biblical and nonbiblical materials are utilized by students of OT chronology. Biblical data include (1) genealogies showing personal and tribal affiliations among various peoples; (2) specific numbers given by biblical authors to indicate a person’s longevity, a king’s reign, or the duration of a specific event; (3) synchronizing statements that date an event in a specific year of a king’s reign or relate it to a natural phenomenon assumed to be common knowledge at the time of writing (e.g., Am 1:1; Zec 14:5).<\/p>\n<p>From the abundance of such chronological passages in the OT, one might conclude that establishment of OT dates and sequences would be a simple procedure. Each of the three kinds of biblical materials, however, exhibits special problems that must be solved first.<\/p>\n<p>Nonbiblical materials that shed light on OT chronology are quite numerous, and more are discovered year by year. They include (1) official records of important affairs such as military campaigns from countries like Egypt or Babylonia; (2) official inscriptions that are dedicatory or commemorate a great victory; (3) annals listing major accomplishments of a ruler year by year; (4) ostraca (inscribed pieces of pottery) containing letters, tax transactions and economic records, military dispatches between field leaders and command headquarters, or other information. Ostraca may be dated archaeologically and are often used to supplement the biblical record.<\/p>\n<p>The chronologist tries to examine the pertinent biblical and nonbiblical information, notes areas of correlation among all the data, and finally establishes a working system into which the most facts can be fitted. New evidence uncovered at any time may necessitate shifts in the present working system. Although the basic structure of biblical chronology seems reasonably firm, many details will no doubt be subject to change as new evidence is discovered.<\/p>\n<p>As a general rule, the earlier the period, the less certain one can be of one’s dating. In the second millennium <span>BC<\/span>, for example, many dates can be assigned within a range of about 100 years. By the time of David and Solomon (c. 1000 <span>BC<\/span>), the margin of error over which scholars debate is a decade or less. The range narrows as one comes toward the present, so that, with the exception of one or two problem eras, dates accurate to within one or two years are possible by roughly the middle of the ninth century <span>BC<\/span>. Such limitations must be kept in mind in any examination of the major periods of OT history.<\/p>\n<p>Preview<\/p>\n<p>• Prepatriarchal Period<\/p>\n<p>• From Abraham to Moses<\/p>\n<p>• Conquest and Consolidation<\/p>\n<p>• The Monarchy<\/p>\n<p>• Judah after the Fall of Israel<\/p>\n<p>• Beyond 587 <span>BC<\/span><\/p>\n<p class=\"h2\" id=\"PrepatriarchalPeriod\">Prepatriarchal Period<\/p>\n<h5>Biblical Evidence<\/h5>\n<p>In the first 11 chapters of Genesis are found accounts of the Creation (chs 1–2), the fall (ch 3), Cain and Abel (ch 4), the Flood (chs 6–9), and the Tower of Babel (ch 11). Those events are set within a certain chronological framework.<\/p>\n<p>According to Genesis 5, a period of 10 generations elapsed between the Creation and the Flood. Although the individuals listed enjoyed a total life span of a hefty 847 years plus, the total time elapsing between Adam and the Flood was only 1,656 years.<\/p>\n<p>According to Genesis 11, another 10 generations elapsed from the time of the Flood until the time of Abraham (at least in the Septuagint, the third-century <span>BC<\/span> Greek translation of the OT; the Hebrew Masoretic text has 9). In that period the average age attained by individuals in the list is 346 years (using a figure of 460 for Arphaxad’s son Cainan, who is included in v 13 of the LXX; cf. Lk 3:36); the total elapsed time from the Flood to Abraham is only 520 years. Taken literally, that would mean that all of Abraham’s ancestors as far back as Noah’s son Shem were still alive at Abraham’s birth, and that a total of only 2,176 years elapsed from the time of Creation to Abraham.<\/p>\n<h5>Interpretation of the Biblical Data<\/h5>\n<p>A literalistic or slavishly mathematical interpretation of the figures, as has appeared in the margin of many <span>kjv<\/span> Bibles, requires a number of assumptions: that no names are omitted from the genealogies, that all the numbers given are consecutive, and especially that numbers used in an ancient biblical source carry the same meaning as that associated with them in the modern Western mind. Each assumption needs serious examination in the light of other established facts.<\/p>\n<p>A cursory reading of other biblical genealogies, for example, reveals that not all the names of a given family were always included. Even Matthew recorded a total of 28 generations (two sets of 14 each) between David and Jesus, and comparison with OT genealogies reveals that Matthew omitted several names. Luke listed a total of 42 generations for the same interval. Omissions are also obvious when one compares the genealogical lists given in 1 Chronicles 1–8 with those recorded earlier in Genesis, Exodus, Numbers, Joshua, 1 and 2 Samuel, and 1 and 2 Kings.<\/p>\n<p>Further, ancient peoples thought of numbers in a schematic or stylized way. Use of numbers among the ancient Near Eastern nations differed sharply from current Western practice. Examples of that practice are known from both biblical and nonbiblical sources. For example, a list of eight Sumerian kings who ruled in the city of Shurruppak before the “great flood” of the Jemdet Nar era (c. 3000 <span>BC<\/span>) assigns each man an average reign of more than 30,000 years. Berossus, a Babylonian priest of Marduk living in the third century <span>BC<\/span>, added two names to the eight found in that earlier list of kings and assigned an average of 43,200 years to each king. Such extraordinarily high numbers provide a perspective for considering the numbers of Genesis.<\/p>\n<p>Therefore, although one can assume that the numbers assigned to the ages of the patriarchs preceding Abraham in Genesis had real meaning for those responsible for their preservation, they should not be employed in a purely literal sense to compute the length of the various generations mentioned in the text. Further, the numbers given in the Septuagint and in the Samaritan Pentateuch, another early version of the Pentateuch, diverge in many details from those of the Hebrew Masoretic Text. That means, among other things, that the Genesis numbers caused problems for even the earliest scholars of Scripture.<\/p>\n<h5>Nonbiblical Evidence<\/h5>\n<p>Archaeology provides no evidence that may be used to date either the Creation or any other account preserved in Genesis 1–11. The Flood is an example that illustrates some of the difficulties. Many claims have been made by persons from a wide variety of backgrounds (scientists, explorers, theologians, and others) to the effect that archaeology has proven the Genesis Flood narrative to be true. Yet no city so far excavated in Palestine and Syria (including some of the oldest towns in the world) shows archaeological evidence of the Flood.<\/p>\n<p>Although several cities in Mesopotamia do exhibit evidence of a flood, three factors make it difficult to link that evidence with Genesis 6–9. Each of the flood levels so far discovered dates from a different period. Further, since nearby sites show no evidence of flooding, all of the Mesopotamian flood evidence points to relatively small local floods. Finally, the evidence indicates no great cultural discontinuities of the sort that would result from destruction of an entire population. Thus, it seems that the ancient Mesopotamian floods discovered through archaeological research are of the same kind as the floods that still occur in the Euphrates River valley.<\/p>\n<p>Clearly, certain questions one might ask of the Genesis narratives simply cannot be answered. Many who regard the Bible as the Word of God have concluded that the dating of events found in Genesis 1–11 must be less important than the theological truths of salvation, faith, and obedience that these accounts present.<\/p>\n\n<p class=\"h2\" id=\"FromAbrahamtoMoses\">From Abraham to Moses<\/p>\n<h5>The Patriarchal Age<\/h5>\n<p>The date of Abraham is still a lively topic among biblical scholars who agree that Abraham, Isaac, and Jacob were indeed historical persons. Opinions range from an early-date view that estimates that the patriarchal age extended from 2086 to 1871 <span>BC<\/span>, to a late-date view placing Abraham at around 1400 <span>BC<\/span>. Since each position claims to fit the biblical data, a closer look at the two points of view is in order.<\/p>\n<p>Many OT passages seem to support the view that puts Abraham at a comparatively early date. First Kings 6:1 computes 480 years back from the founding of the temple in the fourth year of Solomon’s reign (961 <span>BC<\/span>, according to the early-date view) to the exodus from Egypt, which would then be dated 1441 <span>BC<\/span>. Counting 430 years as the period of the Israelite sojourn in Egypt (see Gn 15:13; Ex 12:40) takes the date back to 1871 <span>BC<\/span>. To that date are added the 215 years demanded by the total of (1) Abraham’s age upon entering Canaan (75 years according to Gn 12:4); (2) 25 additional years before the birth of Isaac (Gn 21:5); (3) 60 more years to the birth of Jacob (Gn 25:26); and (4) the appearance of Jacob before the pharaoh at age 130 (Gn 47:9). Those 215 years added to the previous total give a date of 2086 <span>BC<\/span> for the entrance of Abraham into Canaan and a date of 2161 <span>BC<\/span> for his birth.<\/p>\n<p>Such a calculation does not use all of the chronological evidence presented in the OT; consequently, the date for Abraham is open to challenge. For example, the 480 years between the exodus and Solomon’s fourth regnal year represent a period of time into which the wilderness wanderings, the career of Joshua and his immediate successors, the period of the judges, Samuel, Saul, and David must all be placed. Although the OT does not specifically say how long were the careers of Joshua, Samuel, or Saul, even a modest reckoning pushes the total years required by all the biblical data together to approximately 600.<\/p>\n<p>In addition, the length of time to be assigned to the Egyptian sojourn is problematic. The Samaritan Pentateuch and the Septuagint both view the number 430 (in Ex 12:40) as applicable not only to the years in Egypt but to the years of Abraham, Isaac, and Jacob in Canaan as well. Evidently Paul followed the Septuagint tradition when he dated the giving of the law 430 years later than the time of God’s promise to Abraham (see Gal 3:15-18). That means the Septuagint figure cannot be dismissed lightly.<\/p>\n<p>The late dating of Abraham (c. 1400 <span>BC<\/span>) is based on two propositions: (1) The picture of patriarchal society portrayed in Genesis most closely parallels that reflected in the cuneiform tablets recovered from Nuzi, a town in northeastern Mesopotamia about 175 miles (282 kilometers) north of Baghdad. (2) Because those tablets must be dated in the 15th and 14th centuries <span>BC<\/span>, the parallel patriarchal age must have fallen within the same general time period.<\/p>\n<p>Those who hold the late-date view are aware that their date for Abraham cannot be equated with the set of numbers on which the early-date view depends. They point to other data, also from the OT. Joseph, who was already a highly placed Egyptian official when Jacob moved to Egypt, lived to be 110 years old (Gn 50:26). Moses was a great-grandson of Levi, Joseph’s older brother. Since Joseph lived to see his own greatgrandchildren born (who would probably be younger than Moses since their great-grandfather was younger than his), the late-date view concludes that Joseph could have been alive when Moses was born. The four-generation genealogy of Moses (Levi-Kohath-Amram-Moses, in Ex 6:16-20; Nm 3:17-19; 26:58-59; 1 Chr 6:1-3) was evidently thought to be complete according to Genesis 15:16, which predicted that Abraham’s descendants would be freed from Egyptian bondage “in the fourth generation.”<\/p>\n<p>However, a date of around 1400 <span>BC<\/span> for Abraham cannot be aligned with certain other biblical data, including the long Egyptian sojourn demanded by Genesis 15:13 and Exodus 12:40 and a 40-year (or “one-generation”) wilderness existence. Some normally moderate scholars are forced to reduce the wilderness time to two years in order to maintain their late date for Abraham.<\/p>\n<p>In short, the late-date theory is consistent with part of the biblical evidence (the genealogies of Moses), but the early-date theory conforms to another part (the actual year figures listed in scattered verses from Genesis and Exodus). The late-date theory holds that the genealogies represent more reliable information in Semitic societies generally, whereas the early-date theory computes years given in the biblical account literally throughout its scheme.<\/p>\n<p>Because of problems attached to both positions, a large group of scholars take a middle ground in dating the patriarchal age. Archaeologically, they say, Abraham and his life and times fit perfectly within the early second millennium, but imperfectly within any later period. By placing Abraham roughly between 1800 and 1600 <span>BC<\/span>, they provide enough latitude for a merging of all the available evidence, biblical and nonbiblical, into a workable chronological scheme. Archaeology provides four major bits of evidence for an early second-millennium patriarchal era.<\/p>\n<p>1. Though the Nuzi tablets furnish a clear parallel to patriarchal social life, other tablets from other towns and an earlier era reflect many of the same customs common to Nuzi and Genesis. Since the Nuzians were Hurrians who came to northeastern Mesopotamia from elsewhere (perhaps Armenia), their social customs originated no doubt much earlier than the time of their tablets now in our possession. Accordingly, the 15th-century <span>BC<\/span> date of the Nuzi tablets does not preclude an earlier date for Abraham.<\/p>\n<li>2. The names of several of Abraham’s ancestors listed in Genesis 11 can now be identified with towns in the northern area of Mesopotamia around Haran, the city from which Abraham migrated to Canaan (Gn 11:31–12:3). Significantly, Haran flourished in the 19th and 18th centuries <span>BC<\/span>.<\/li>\n<li>3. Shortly after 2000 <span>BC<\/span> Semitic nomads from the desert invaded the civilized communities of the Fertile Crescent. Those invaders, called Amorites in the OT, established themselves in several cities in northern Syria and Mesopotamia. One of the Amorite cities was Babylon, ruled by Hammurabi sometime around the beginning of the 18th century <span>BC<\/span>. Although the King Amraphel of Genesis 14:1 is not linguistically identifiable with the Babylonian king Hammurabi, as earlier scholars believed, the picture of the times following the Amorite invasion still accords well with the Genesis narratives generally.<\/li>\n<li>4. Mari, another Amorite town, is now well known because of more than 20,000 tablets recovered from its royal palace and archives. Geographically, Mari is located in the general area of Haran. Chronologically, the tablets recovered come from the 18th century <span>BC<\/span>. One 18th-century king of Mari, Zimri Lim, carried on extensive correspondence with Hammurabi of Babylon. The tablets from Mari also furnish valuable information about tribal and ethnic groups and their movements in the general region. Of basic importance for dating the Genesis materials are certain documents from Mari that include personal names very similar to Abraham (Abi-ram), Jacob, Laban, and several other West Semitic names.<\/li>\n<p>Archaeological evidence neither proves nor disproves the actual existence of Abraham, Isaac, or Jacob. That is admitted on all sides. What archaeology has done is to provide a framework of probabilities within which the biblical patriarchal narratives appear more and more to be at home.<\/p>\n<h5>Date of the Exodus<\/h5>\n<p>The problem of dating the patriarchal age is closely related to the problem of assigning a date to the exodus of the Israelites from Egypt. Since the evidence does not permit a precise date for Abraham, a precise date for the entry of Joseph or Jacob into Egypt is likewise unobtainable. Further, the biblical evidence does not yield an exact figure for the length of the Israelite sojourn in Egypt.<\/p>\n<p>For many years biblical scholars viewed 1 Kings 6:1 as a foundation upon which to build an unshakable date for the exodus. Because Solomon’s fourth year could be unquestionably fixed to within at least a 10-year span (967–958 <span>BC<\/span>), the exodus too could be dated with the same precision simply by adding 480 years. But other biblical data raise serious questions about that simple procedure. When the Bible deals with all the events between the time of the exodus and the founding of Solomon’s temple, that is, from Numbers to 1 Kings 5:18, the precise numbers given total not 480 but closer to 600 years.<\/p>\n<p>Because the evidence is insufficient to allow a precise date for the exodus, scholarly opinion remains divided between two possibilities. A 15th-century exodus is supported by several pieces of evidence. The chronology in 1 Kings 6:1 appears to be independently corroborated by a passage in Judges 11:26. It claims that Israel had occupied the area around Heshbon for 300 years preceding Jephthah’s own day. If Jephthah is dated at roughly 1100 <span>BC<\/span>, one is obviously led back to an exodus in the middle of the 15th century. Also, three successive generations of pharaohs who ruled in the 16th and 15th centuries produced no male offspring, making it more likely that Moses would have become the foster son of a royal princess during that time; all of the 19th-dynasty kings (1306–1200 <span>BC<\/span>) had legitimate male heirs.<\/p>\n<p>In addition, a 15th-century date makes possible a connection between the Habiru invasion of Canaan (1400–1350 <span>BC<\/span>)—described in the Amarna letters found at Tell el-Amarna, Egypt—and the invasion of Canaan by the Hebrews described in the OT book of Joshua. Related to that is a reference to “Israel” in the Merneptah Stele, a stone pillar inscribed with the deeds of the Egyptian king, Merneptah, of about 1220 <span>BC<\/span>. It implies that the people referred to, met by Merneptah in the course of a Canaanite military campaign, had been in existence for some time. Finally, an excavator of Jericho, John Garstang, placed the destruction of that city at around 1400 <span>BC<\/span>.<\/p>\n<p>Other evidence, however, strongly implies not a 15th- but a 13th-century date for the exodus. Many scholars assign a date between 1290 and 1275 <span>BC<\/span> on the basis of that evidence. First, the 480 years of 1 Kings 6:1 discussed above may be interpreted as schematically representing 12 generations, as indicated by 1 Chronicles 6:3-8. Thus if 12 generations averaged 25 years instead of 40 years, the reduction of 480 schematized years to 300 actual years would point to an exodus date of around 1266 <span>BC<\/span>. Second, archaeological evidence exists that dates destruction at the assumed sites of several cities conquered by Joshua (Lachish, Debir, Bethel, and Hazor) to the late 13th century. Third, there is no biblical mention of Egyptian military campaigns (such as Merneptah’s 1220 <span>BC<\/span> incursion); Israelites living in Canaan before the time of the militarily active pharaohs Seti I (1319–1301 <span>BC<\/span>) and Ramses II (1301–1234 <span>BC<\/span>) would certainly have been affected by such activity. Fourth, Exodus 1:11 mentions the city of Rameses, the capital built by Ramses II, according to his own inscriptions. A fifth line of argument comes from archaeological conclusions that Transjordan and the Negev Desert were not occupied by sedentary people between 1900 and 1300 <span>BC<\/span>, whereas the Bible states clearly that the Israelites encountered stiff opposition from groups in that same region. Thus, it is argued, the Israelites must have entered that region after 1300 <span>BC<\/span>. Sixth, connecting the Habiru with the Israelites of the Conquest lacks weight because many texts besides the Amarna tablets attest to the existence of Habiru groups virtually all over the ancient Near East. “Habiru” seems to be a much broader term, possibly meaning “trespasser,” and is probably unrelated etymologically or semantically to “Hebrew.” Seventh, and finally, Garstang’s work at Jericho has now been revised by archaeologist Kathleen Kenyon, who showed that the fallen walls that Garstang had dated about 1400 <span>BC<\/span> in reality were destroyed in 1800 <span>BC<\/span> or earlier.<\/p>\n<p>So far, it has been impossible to decide with precision between the two centuries proposed for the exodus. The majority opinion among OT scholars generally, including a growing number of moderate or conservative scholars, is in favor of the 13th-century option. On the other hand, many other conservative scholars continue to favor the 15th-century date. Dogmatism is unwarranted since problems remain unresolved with either option.<\/p>\n<p>In accordance with the majority opinion, however, a date of about 1290 <span>BC<\/span> for the exodus will be used in dealing with subsequent problems.<\/p>\n<p class=\"h2\" id=\"ConquestandConsolidation\">Conquest and Consolidation<\/p>\n<p>The chronological task for the period of conquest and consolidation is to fit all the events narrated by the OT, chiefly in Joshua and Judges, between the exodus (c. 1290 <span>BC<\/span>) and the times of David (c. 1000 <span>BC<\/span>) and Solomon (d. 930 <span>BC<\/span>). In other words, one must fit roughly 550 years of biblical events between Moses and David into a 290-year span.<\/p>\n<p>Although assigning an early date for the exodus (c. 1447 <span>BC<\/span>) would make the task somewhat easier, the mere addition of about 157 years does not by itself solve all the problems. Neither date allows enough time for all the OT events from Joshua to David to take place singly and consecutively. Accordingly, advocates of both dates assume that some of the judges ruled simultaneously rather than consecutively. The difference is one of degree only.<\/p>\n<p>The book of Joshua furnishes most of the OT evidence regarding the conquest of Canaan by the Israelites. Unfortunately, the book of Joshua has no chronological notes that specify the amount of time elapsing during Joshua’s career. Further, there are no biblical references to major contemporary events in other parts of the ancient world, the dates of which could be used to fix the chronology. Rather, in what is obviously a telescoped account, the book of Joshua records the fall of Jericho and Ai, followed closely by a southern and then a northern campaign. After those victories, covering much of the total territory of Canaan, various parcels of land were distributed to the tribal groups of Israel; the tribes were expected to complete the task of destroying whatever Canaanite inhabitants remained in their particular region. One seeks in vain, however, for any statements indicating how long those events took.<\/p>\n<p>In the book of Judges a slightly different circumstance prevails. There the OT furnishes a rather complete list of figures to indicate the duration of periods of foreign oppression, judgeships, and ensuing peace. The total number of years described for that period is 410, but that total does not include any time for the many “minor” judges. It seems obvious, therefore, that most if not all of the judges were simply local chieftains whose activity was simultaneous with that of other judges, at least for part of their reign. Unfortunately, the book of Judges provides no cross-reference system to indicate which judges were contemporaries of which others. Perhaps the best one can do is to assume general guidelines for the chronology of that period between Moses and David.<\/p>\n<p>Two significant facts should be kept in mind. First, archaeological information seems to demand a Conquest date beginning about 1250 <span>BC<\/span> rather than 200 years earlier. Assuming concurrent careers for the judges allows one to compress the literal OT figures into the general scheme demanded by other evidence.<\/p>\n<p>Second, the ancient scribes evidently related the chronology of the period to a 40-year or generation-based schema, a practice that lasted until the time of the divided kingdom, when a regular dynastic chronology was introduced. In the face of so many careers being assigned exactly 40 years, the fact remains that the literal totals of such numbers cannot be harmonized with either the biblical or the archaeological evidence for the period. Accordingly, most scholars doubt that the number 40 was ever intended to be an exact mathematical calculation. That view permits enough leeway for cautious fitting of biblical and other evidence into a general timetable.<\/p>\n<p class=\"h2\" id=\"TheMonarchy\">The Monarchy<\/p>\n<h5>Types of Evidence<\/h5>\n<p>For the period of the Israelite monarchy, chronological evidence is abundant.<\/p>\n<p>The OT itself strives to provide all the information necessary for the chronology of the period, including (1) a complete list of all the kings in Israel and in Judah both before and after the division of the kingdom; (2) the age of each king (except Saul) at his accession; (3) synchronisms of the northern kingdom of Israel and the southern kingdom of Judah showing in what year of his contemporary in the other kingdom each king came to the throne; and (4) precise calculations of the length of each king’s reign. In addition some important events are dated by reference to another event; others are coordinated with concurrent events in secular history.<\/p>\n<p>Outside the OT an abundance of material provides evidence for a chronology of the period. By far the most important single source is a collection of Assyrian <em>limmu<\/em> lists. In Assyria a record of each king’s reign was kept on a particular kind of annal. Each year of reign was named after an individual of high rank in the court; the first year was named after the king himself, the second after the next highest-ranking official (though that name appears to have been selected by lot originally), and so on, down until the death of the king. The word <em>limmu<\/em> was used to introduce the name of the official after whom the current year was to be named, hence the designation <em>“limmu<\/em> lists.”<\/p>\n<p>Assyrian <em>limmu<\/em> lists are tied precisely to the solar year, making the documents highly reliable. Further, in addition to many events in Assyrian history, notable natural phenomena were dated on the basis of the <em>limmu<\/em> in which they occurred. For example, a solar eclipse dated by the Assyrian scribes in the <em>limmu<\/em> year of Bur-Sagale has been computed astronomically as June 15, 763 <span>BC<\/span>. Beginning with the year 763, then, and working both backward and forward, a complete list of Assyrian <em>limmu<\/em> officials has been obtained for the period between 891 and 648 <span>BC<\/span>.<\/p>\n<p>With the accuracy of the Assyrian <em>limmu<\/em> lists corroborated by a number of sources, they can be used with confidence in reconstructing the chronology of the corresponding period of biblical history. That is especially true where a biblical writer related an Israelite or a Judahite event to a particular year in the reign of an Assyrian king whose <em>limmu<\/em> list indicates the precise years of his reign.<\/p>\n<p>There are also records from Chaldean (Babylonian) king lists and from later Greek historians. Ptolemy, in the second century <span>AD<\/span>, for example, gave dates for Babylonian kings from 747 <span>BC<\/span> and continued with dates for Persian, Greek, and Roman rulers down to <span>AD<\/span> 161. Finally, useful information is found in inscriptions from monuments, stelae, and other artifacts from Assyria and elsewhere.<\/p>\n<h5>Monarchical Chronology<\/h5>\n<p>The <em>limmu<\/em> list of the Assyrian king Shalmaneser III provides a basis for the first comparison of dates among Assyria, Israel, and Judah. In the <em>limmu<\/em> of Daian-Assur, Shalmaneser’s sixth year on the throne, Ahab of Israel was listed as one of the kings who fought against the Assyrians in the battle of Qarqar. Thus the date for that battle may be placed confidently in 853 <span>BC<\/span>.<\/p>\n<p>Assyrian records also indicate that Shalmaneser III came into contact with an Israelite king 12 years later, in 841 <span>BC<\/span>. That king was Jehu. Thus two fixed points are available for correlating the biblical information. Following the death of Ahab, which is not dated exactly by reference to the Assyrian records, two of his sons came to power. The first, Ahaziah, reigned two years (1 Kgs 22:51); the second, Joram (also called Jehoram), reigned a total of 12 years (2 Kgs 3:1). Recognizing a nonaccession-year reckoning by the Israelites in that era, the apparent total of 14 years may be reduced to an actual total of 12. Thus it seems evident that Ahab not only fought Shalmaneser III in 853 <span>BC<\/span> but also died in that year. Ahab was then followed by his two sons for a total of 12 years before the accession of Jehu in time to account for his contact with Shalmaneser II in 841 <span>BC<\/span>. Further, because Jehu murdered both the king of Israel (Jehoram) and the king of Judah (Ahaziah) at the same time (2 Kgs 9:24-27), a fixed synchronism is provided between the two kingdoms for the year 841 <span>BC<\/span>.<\/p>\n<p>The first nine kings of Israel ruled an apparent total of 98 years or an actual total (taking into account Israel’s nonaccession-year policy) of 90 years. Zimri, who ruled only seven days (1 Kgs 16:15-18), counts as one of the nine but does not insert an extra year in either the actual or apparent totals. The accession of Jeroboam I thus occurred in 930 <span>BC<\/span> (adding 90 years to 841 <span>BC<\/span>), and Rehoboam of Judah began to rule in that same year as well. Allowing Solomon the 40-year reign indicated in 1 Kings 11:42 points to the year 970 <span>BC<\/span> for his accession. The death of David would also be pinpointed in that period, although allowance must be made for the possibility of a short co-regency of David and Solomon before David’s death. The reign of Saul then falls approximately in the late 11th century <span>BC<\/span>.<\/p>\n<p>In Judah the period between the death of Solomon in 930 <span>BC<\/span> and the murder of Ahaziah by Jehu in 841 <span>BC<\/span> was occupied by the kingships of six men whose time on the throne totals 95 biblical years. Computation of that era in Judah is not as simple as for the Israelite kings for several reasons. Problems include a change from accession- to nonaccession-year reckoning sometime around 850 <span>BC<\/span>, at least two co-regencies (Jehoshaphat with Asa and then Jehoram with Jehoshaphat), and the calendar differences between the two kingdoms. It is clear that the 95 apparent years must be reduced, on the basis of the differences in computation and calendar, to 90 actual years in order to bring the Judahite figures into line with the established Assyrian and Israelite synchronisms.<\/p>\n<p>After the year 841, the next biblical event to be certified by nonbiblical materials is the fall of Samaria in 722 <span>BC<\/span>. That date is furnished by the annals of Sargon II of Assyria (722–705 <span>BC<\/span>), successor to Shalmaneser V (727–722 <span>BC<\/span>). Although that date comes just 120 years after the fixed point of 841 <span>BC<\/span> in Israelite history, the chronological materials for that period are quite difficult to interpret accurately. In the past, scholars resorted to assumptions of extensive co-regencies, to presumed confusion on the part of certain scribes over methods to be followed in computations, or to other theories in attempting to understand the period. In spite of the many difficulties, however, all the biblical and Assyrian dates for the period of the divided monarchy have been harmonized—with the exception of four figures related to the closing years of the Israelite kingdom, all connected in some way with the problematic reign of Hoshea.<\/p>\n<p class=\"h2\" id=\"JudahaftertheFallofIsrael\">Judah after the Fall of Israel<\/p>\n<p>Following the fall of Samaria in 722 <span>BC<\/span>, OT chronology is concerned only with the southern kingdom of Judah until its destruction some 135 years later. Two events in the biblical record important for establishing a chronology for that period are the siege of Jerusalem by Sennacherib of Assyria in the late eighth century and the eventual fall of Jerusalem to the Babylonians in the early sixth century.<\/p>\n<h5>Sennacherib’s Invasion of Judah<\/h5>\n<p>The Assyrian invasion (704–681 <span>BC<\/span>) is recorded in 2 Kings 18:13-16, where verse 13 dates the event to the 14th year of King Hezekiah. Sennacherib’s own inscriptions include a lengthier version of the affair. From them the date of 701 <span>BC<\/span> is established, placing the accession of Hezekiah in 715 <span>BC<\/span>. That much is simple, but problems still arise. For example, 2 Kings 19:9 reports that Sennacherib was in contact with an Ethiopian king, Tirhakah (c. 690–664 <span>BC<\/span>), during the course of his campaign, which included a siege of Jerusalem. Obviously, contact with a ruler who came to power in 690 <span>BC<\/span> at the earliest could not refer to events in 701 <span>BC<\/span>. It is possible, however, that Sennacherib actually made two invasions of Judah, the first in 701 and the second sometime later. The date of that supposed second invasion is not assured, although 2 Kings 19:35-37 may imply that Sennacherib was murdered only shortly after his withdrawal from Jerusalem. Since Sennacherib was succeeded by his son Esarhaddon in the year 681, the presumed second invasion of Judah would have occurred somewhere in the last half of the same decade.<\/p>\n<p>A number of scholars oppose the assumption of a second invasion of Jerusalem by Sennacherib. They suggest the possibility that Tirhakah, though king only from 690 <span>BC<\/span>, may have led troops against Sennacherib as early as 701, before acceding to the throne. The reference to King Tirhakah in 2 Kings 19:9 would then be understood as use of his eventual title in an effort to identify him to a later generation of readers.<\/p>\n<p>However the question of the number of invasions is decided, it is certain that Sennacherib invaded Judah in 701 <span>BC<\/span>, the 14th regnal year of Hezekiah. Such a synchronism establishes Hezekiah’s accession year as 715 <span>BC<\/span>, but that date raises another problem. The fall of Samaria, now established at 722, is dated by 2 Kings 18:10 in the sixth year of Hezekiah’s reign. The most likely solution is that Hezekiah began a co-regency with his father, Ahaz, six years before Samaria fell. The possibility for confusion arises from the fact that one verse (2 Kgs 18:13; repeated in Is 36:1) synchronizes Sennacherib’s 701 <span>BC<\/span> invasion with the 14th year of Hezekiah’s independent reign; another verse (2 Kgs 18:10) correlates the fall of Samaria with the beginning of Hezekiah’s co-regency. Thus from about 728 to 715 <span>BC<\/span> Hezekiah was co-regent with Ahaz. From 715 to 697 he reigned alone. From 696 to 686 his son Manasseh was co-ruler with him.<\/p>\n<p>According to the chronological information given by a number of verses in 2 Kings, a total of 128 years and six months elapsed between the time of Hezekiah’s accession in 715 and the capture of King Jehoiachin in 597, a date to be discussed below. Thus another problem is to explain the more than 10-year excess apparently demanded by the biblical totals. The best solution appears to lie in the assumption that Manasseh first came to power in 697 as co-regent with his father, Hezekiah. Manasseh died in 642, following what 2 Kings 21:1 states was a 55-year reign. Hezekiah, who came to the throne in 715, is said to have reigned 29 years (2 Kgs 18:2), which would mean that he was king until 686, roughly 11 years after the time when Manasseh must have come to the throne in order to have completed a 55-year reign by 642.<\/p>\n<h5>Fall of Jerusalem<\/h5>\n<p>Contemporary Babylonian records are available to shed valuable light on the last few years of Judah’s existence. For the years 626–623, 618–595, and 556 <span>BC<\/span> the Babylonian Chronicle, a formal record of Babylonian affairs of state, has been recovered. From information contained in that chronicle and other cuneiform documents of the period, three dates in Judah’s history may be fixed firmly. The first is the death of Josiah in 609; the second is the battle of Carchemish in 605; the third is the end of the reign of Jehoiachin, which is dated by the Babylonian Chronicle to the second month of Adar in the ninth year of Nebuchadnezzar, or March 16, 597.<\/p>\n<p>After Jehoiachin’s capture, Zedekiah became puppet king of Judah for 11 years (2 Kgs 24:18). On the tenth day of the tenth month during Zedekiah’s ninth regnal year (2 Kgs 25:1), the final siege of Jerusalem was begun by the Babylonian army. That day was January 15, 588. On the ninth day of the fourth month during the 11th regnal year of Zedekiah, after a siege of almost 18 months, the wall of Jerusalem was broken through (2 Kgs 25:3-4). The temple was burned on day seven of the following (fifth) month.<\/p>\n<p class=\"h2\" id=\"Beyond587bc\">Beyond 586 <span>BC<\/span><\/p>\n<p>Following the tragedy of 586 <span>BC<\/span>, several further developments are given chronological notice in the OT. Jeremiah 52:30 records a third deportation of Jews to Babylonia in the 23d year of King Nebuchadnezzar (582 or 581 <span>BC<\/span>). Both 2 Kings 25:27 and Jeremiah 52:31 give evidence of the release of King Jehoiachin from prison; the Babylonian Chronicle dates that event at 27 Adar, or March 21, 561 <span>BC<\/span>.<\/p>\n<p>In 539 <span>BC<\/span> the Babylonians themselves were destined to learn the meaning of defeat. In that year a Persian ruler, Cyrus the Great, launched a successful campaign against Babylon and its king, Nabonidus. Inheriting control over the exiled Jews and many other groups of people conquered earlier by Babylonia, Cyrus moved quickly to initiate a policy of tolerance toward his new subjects. In the first year of his rule Cyrus issued an edict making it possible for Jews to return to their former land (Ezr 1:1). On the first day of the following year, 1 Tishri (Ezr 3:6), an altar was set up in Jerusalem. In Iyyar of the following year (April\/May 536) work was begun on the temple itself (Ezr 3:8).<\/p>\n<p>After a period of frustrating work stoppages of varying lengths, the preaching of Haggai and Zechariah spurred on the Jews to complete the temple. Work resumed in 520 (Ezr 4:24; Hg 1:1, 15) and was finally completed on 3 Adar, or March 12, 515 (Ezr 6:15). The final stages of OT chronology pertain to the careers of Ezra and Nehemiah. The traditional view of their era places Ezra in the seventh year of Artaxerxes I (458 <span>BC<\/span>) and Nehemiah in the 20th (445 <span>BC<\/span>).<\/p>\n<p><em>See also<\/em> “Date” under each OT book; Conquest and Allotment of the Land; Diaspora of the Jews; Exodus, The; Israel, History of; Patriarchs, Period of the; Postexilic Period; Wilderness Wanderings.<\/p>","summary_ro":"CHRONOLOGY OF THE BIBLE* (Old Testament) Branch of biblical studies that attempts to assign dates and sequences to OT events. Chronology is a science. It deals with evidence, theories, assumptions, and the balance of probabilities. Often it boils down to a matter of choosing among theories that are equally unable to solve all the problems raised by other points of view. OT chronology is an accredited branch of biblical studies primarily because it is essential for understanding the proper his...","summary_en":"CHRONOLOGY OF THE BIBLE* (Old Testament) Branch of biblical studies that attempts to assign dates and sequences to OT events. Chronology is a science. It deals with evidence, theories, assumptions, and the balance of probabilities. Often it boils down to a matter of choosing among theories that are equally unable to solve all the problems raised by other points of view. OT chronology is an accredited branch of biblical studies primarily because it is essential for understanding the proper his...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10830,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Enosh","title_en":"Enosh","content_ro":"<h3>ENOSH<\/h3>\n<p>Seth’s son and the grandson of Adam (Gn 4:26; 1 Chr 1:1). He became the father of Kenan at 90 years of age, after which he fathered other sons and daughters, dying at the age of 905 (Gn 5:6-11). He is mentioned as Jesus’ ancestor in Luke’s genealogy (Lk 3:38; <span>kjv<\/span>, <span>rsv<\/span> “Enos”). <em>See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>ENOSH<\/h3>\n<p>Seth’s son and the grandson of Adam (Gn 4:26; 1 Chr 1:1). He became the father of Kenan at 90 years of age, after which he fathered other sons and daughters, dying at the age of 905 (Gn 5:6-11). He is mentioned as Jesus’ ancestor in Luke’s genealogy (Lk 3:38; <span>kjv<\/span>, <span>rsv<\/span> “Enos”). <em>See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"ENOSH Seth’s son and the grandson of Adam (Gn 4:26; 1 Chr 1:1). He became the father of Kenan at 90 years of age, after which he fathered other sons and daughters, dying at the age of 905 (Gn 5:6-11). He is mentioned as Jesus’ ancestor in Luke’s genealogy (Lk 3:38; kjv, rsv “Enos”). See Genealogy of Jesus Christ.","summary_en":"ENOSH Seth’s son and the grandson of Adam (Gn 4:26; 1 Chr 1:1). He became the father of Kenan at 90 years of age, after which he fathered other sons and daughters, dying at the age of 905 (Gn 5:6-11). He is mentioned as Jesus’ ancestor in Luke’s genealogy (Lk 3:38; kjv, rsv “Enos”). See Genealogy of Jesus Christ.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13388,"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":13479,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Genealogy of Jesus Christ","title_en":"Genealogy of Jesus Christ","content_ro":"<h3>GENEALOGY OF JESUS CHRIST<\/h3>\n<p>Account of Jesus’ human descent. The NT records Jesus’ genealogy twice in great detail: in Matthew 1:1-17 and in Luke 3:23-38.<\/p>\n<p>Preview<\/p>\n<p>• Matthew’s Genealogy<\/p>\n<p>• Luke’s Genealogy<\/p>\n<p>• The Relationship between the Two Records<\/p>\n<p class=\"h2\" id=\"MatthewsGenealogy\">Matthew’s Genealogy (1:1-17)<\/p>\n<p>Matthew 1:1 presents Jesus Christ as “the son of David, the son of Abraham.” By those two names, Matthew highlights Jesus’ earthly relationship to the Abrahamic (Gn 17:1-8) and Davidic (2 Sm 7:12-16) covenants of promise. Then beginning with the patriarch Abraham, Matthew traces Jesus’ human ancestry through King David to Joseph, “the husband of Mary, of whom Jesus was born, who is called Christ” (Mt 1:16). Matthew summarizes his account: “So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations” (v 17, <span>rsv<\/span>).<\/p>\n<p>An examination of Matthew’s handling of this genealogical material discloses several interesting peculiarities:<\/p>\n\n<p>1. The arrangement of the names into three groups of 14 seems to be an artificial device.<\/p>\n<li>2. To have 14 names in the second group, Matthew omits three kings—Ahaziah, Joash, and Amaziah—between Joram and Uzziah (v 8), and one, Jehoiakim, between Josiah and Jeconiah (v 11).<\/li>\n<li>3. In the first group Matthew mentions three women—Tamar, Rahab, and Ruth; and in the second group, he alludes to Bathsheba. This is an uncommon practice in genealogies, and all the more strange when it is noted that these four represent what could be regarded as moral blemishes in the history of the Davidic dynasty— Tamar, a victim of incest; Rahab, a prostitute; Ruth, a Moabitess; and Bathsheba, an adulteress.<\/li>\n<li>4. In the first group Matthew mentions Judah’s brothers and Zerah, Perez’s brother. In the second group he refers to Jeconiah’s brothers.<\/li>\n<li>5. In verse 6 David is called “the king.”<\/li>\n<p>From these data, it is obvious that Matthew does not intend to present a strict genealogy; the arrangement is contrived, and extraneous material is included, probably for some other purpose than merely to present Jesus’ forebears. Matthew’s arrangement of the names into groups of 14, probably guided by an interest in portraying Jesus to Jews as the promised king of Israel and rightful heir to the Davidic throne, gives a definite historical movement to the genealogy by dividing it into three periods of time. These respectively highlight the origin, rise to power, and decay of the Davidic house, the last point represented by the lowly birth of the promised heir to a carpenter of Nazareth.<\/p>\n<p>The 14 names in each group may be an effort to call attention to the thrice-royal character of Mary’s son by focusing on the numerical value 14 of the Hebrew letters in David’s name (d=4, v=6, d=4). This number also happens to be twice the sacred number seven, so that the whole list is composed of three sets of two sevens each. It may be, however, that the contrived groupings were merely intended to aid in memorization.<\/p>\n<p>With respect to the second peculiarity—the “missing name” in the third group—one must conclude that either David or Jeconiah is to be counted twice, these being the pivotal names separating the three groups, or that a name was mistakenly dropped out in a copy of Matthew’s original Gospel.<\/p>\n<p>The third peculiarity presents no difficulty at all. Numerous genealogies in Scripture omit some names. Ancient Near Eastern writers often used the phrase “the son of,” or the word “begat,” quite flexibly, relating grandsons or great-grandsons, for instance, to earlier forebears without indicating every intervening ancestor. The modern mind should not require a precision in ancient records that ancient writers themselves did not insist on.<\/p>\n<p>The women listed in the genealogy—the fourth peculiarity—may have been intended to disarm Jewish criticism about Jesus’ birth (1:18-25) by showing that irregular unions were not disqualifications for the Messiah’s legal ancestry.<\/p>\n<p>The reason for including several brothers in the genealogy at three points—the fifth peculiarity—is not readily discernible. The mention of “Judah and his brothers” (1:2) may simply be following an established practice of speaking of the 12 patriarchs together.<\/p>\n<p>Finally, David’s description as “the king” (1:6) underscores the Davidic or royal character of the list.<\/p>\n<p>The sources employed in compiling the first group in the genealogy drew upon records preserved in 1 Chronicles 1:27–2:15 and in Ruth 4:18-22. The second group followed the records found in 1—2 Kings and 2 Chronicles. The third group relied mainly on public or private records from the intertestamental period; the nine names from Abiud to Jacob are not mentioned elsewhere in Scripture.<\/p>\n<p>On the basis of this genealogy, if there had been a Davidic throne in Joseph’s day, the lowly carpenter would have been the legal heir to it, and Jesus stood after him as the next in line to inherit the royal seat.<\/p>\n<p>It has been argued against this understanding of Matthew’s genealogy that the presence of Jeconiah in the list (Mt 1:11) jeopardizes, if not completely negates, the legal claim to the Davidic throne of everyone descending directly from him. That is because the Lord declared of him: “Write this man down as childless, . . . for none of his offspring shall succeed in sitting on the throne of David, and ruling again in Judah” (Jer 22:30, <span>rsv<\/span>). Therefore, it is said, it could not have been Matthew’s intention to represent the men from Shealtiel to Joseph as legal heirs to the throne.<\/p>\n<p>This is a point that admittedly could dispose of the view that the list presents David’s descendants if it were not for the fact that Shealtiel, who in Matthew’s record is represented as the son of Jeconiah, appears also in Luke’s genealogy as the son of Neri (Lk 3:27). Neri’s name is unique to Luke’s Gospel, so it is impossible to check its use elsewhere to discover the actual parentage of Shealtiel. But it is not surprising in the light of Jeremiah 22:30 to find him listed in both accounts with different parents. Neri most likely was Shealtiel’s real father, and while it is impossible to determine Neri’s precise relationship to Jeconiah, it may be that those responsible for determining and keeping the record of the legal heirs to the Davidic throne looked to the collateral line of Neri and selected Shealtiel as the man to be legally adopted into the line and the one through whom the line would continue. Shealtiel may well have died without a male descendant, which made it necessary to look to Zerubbabel, the son of Pedaiah, Shealtiel’s brother by adoption, as the legal heir to the Davidic throne. By this pair of adoptions, the curse upon Jeconiah was fulfilled while an actual grandson of Jeconiah continued the line, inasmuch as the grandson was legally the son of Shealtiel, who in turn was the actual son of Neri. Jeconiah’s presence in the genealogy is a strength, rather than a weakness, for the interpretation that Matthew’s Gospel intended to present the legal heirs of the Davidic throne, since only a writer conscious of the problems surrounding Jeconiah’s lineage, but also aware of an explanation, would present such an ancestry to a Jewish audience he was seeking to convince that Jesus was indeed the royal Messiah.<\/p>\n<p class=\"h2\" id=\"LukesGenealogy\">Luke’s Genealogy (3:23-38)<\/p>\n<p>Luke’s genealogy also has peculiarities.<\/p>\n<p>1. Some expositors have thought it significant that Luke’s genealogy appears not at the beginning of the Gospel but at the beginning of Jesus’ ministry.<\/p>\n<li>2. Luke’s account, in contrast to Matthew’s, begins with Jesus and traces his lineage back through OT history. This seems irregular, for most genealogies follow the order of succession.<\/li>\n<li>3. Luke’s account, furthermore, does not end with Abraham but goes all the way back to “Adam, the son of God” (Lk 3:38).<\/li>\n<p>Some have seen the first peculiarity as a result of Luke’s desire to bring a period of sacred history to its close, and to signal the beginning of another with the person and especially the ministry of Jesus. The genealogy, located as it is, sets off the work of Christ from the accounts of his birth and preparation.<\/p>\n<p>Many have suggested that the regressive order in the genealogy is probably Luke’s instrument to focus attention on Jesus. The fact that Luke traced Jesus’ ancestry back to Adam, “the son of God,” was probably due to the fact that he wrote for Romans and Greeks. By tracing Jesus’ ancestry back to Adam, he shows Jesus to be related to the whole human race. In Luke’s genealogy Jesus and Adam are both “sons of God”; Jesus, of course, is the son of God by nature; Adam, the son of God by having been created in God’s image.<\/p>\n<p>As to his sources, it is rather certain that Luke used the Septuagint version (ancient Greek version of the OT) of Genesis 11:12, which inserts the name Cainan between Shelah and Arphaxad (Lk 3:36), and the records of 1 Chronicles 1–3 for the history down to David. For the period from David to Jesus, most expositors agree that Luke relied upon information probably received directly from Mary or from persons close to her. It was a common practice among the Jewish people for genealogical records to be maintained both publicly and privately. There was special concern in families of Davidic descent to preserve their ancestral records because of OT prophecies that Messiah would be born in the house of David.<\/p>\n<p>Luke no doubt intended to accomplish more by his list than merely a presentation of a number of Jesus’ ancestors. Since Luke did not highlight David in his list, it may be assumed that he was not zealous to present a list of legal heirs to the Davidic throne—not that the issue is of no concern to him (cf. Lk 1:27, 32, 69; 2:4, 11). Rather, a concern throughout Luke’s Gospel is this emphasis—that of portraying the Christ as the Savior of Romans and Greeks—indeed, of the world. Therefore, though Luke traced Jesus’ ancestry through Joseph’s ancestral line to David, he continued beyond David to Adam. Jesus is a member of the race to which all people belong.<\/p>\n<p class=\"h2\" id=\"TheRelationshipbetweentheTwoRecords\">The Relationship between the Two Records<\/p>\n<p>Even a cursory examination of the two genealogies of Jesus will show several differences. For example, Matthew’s genealogy comprises 41 generations, while Luke lists 76. Luke includes the period between Adam and Abraham; Matthew does not. While the two lists are practically identical from Abraham to David, they diverge for the period from David to Jesus, Matthew tracing Jesus’ lineage from David through Solomon in 27 generations, whereas Luke traces Jesus’ lineage from David through Nathan, another son, in 42 generations. Furthermore, at only one point do the lines converge during this period: at the names of Shealtiel and Zerubbabel, who are doubtless the same men in both lists. Finally, Matthew represents Joseph as the son of Jacob (Mt 1:16), whereas in Luke’s account he is the son of Heli (Lk 3:23).<\/p>\n<p>How are these differences to be explained? The differences between these lists stem from the purposes for which they were compiled and the meanings they were intended to convey.<\/p>\n<p>A widely held explanation is that Matthew gives Jesus’ ancestry through Joseph and that Luke gives his ancestry through Mary. On this interpretation Jacob was Joseph’s real father, and Heli (probably Mary’s father) became Joseph’s foster father, that is, Joseph was Heli’s “son,” or heir, by his marriage to Mary, assuming that Heli had no sons (cf. Nm 27:1-11; 36:1-12). This view is certainly a possibility and should not be rejected out of hand. If Mary was a direct descendant of David, it could be literally said of any son of hers, “He is the seed of David.”<\/p>\n<p>On the other hand, many scholars prefer to regard Luke’s genealogy as that of Joseph rather than Mary, since it is to Joseph’s ancestry that Luke calls the reader’s attention (Lk 1:27; 2:4). Furthermore, nowhere in Scripture is Mary said to be of Davidic descent. If the fact that Joseph was not the actual father of Jesus nullifies any value that Joseph’s lineage might otherwise possess for a real son, why does Luke point to Joseph’s lineage twice, and to Mary’s not at all?<\/p>\n<p>A major difficulty for the view that regards both genealogies as Joseph’s is related to Joseph’s two fathers. One solution is that Matthew gives the legal descendants of David but Luke gives the actual descendants of David in the line to which Joseph belonged. This would mean that Heli was Joseph’s real father and that Jacob was his legal foster father. How this could be is readily explainable. Assuming that Jacob’s father, Matthan (Mt 1:15), and Heli’s father, Matthat (Lk 3:24), are the same person, then Jacob (the elder) may have died without a male descendant so that his nephew, the son of his brother Heli, would have become his heir.<\/p>\n<p>If Matthan and Matthat are not the same person, one might postulate that Jacob, the legal heir to the throne, died without a descendant and that Joseph, son of Heli, became the legal heir immediately upon the death of Heli and was counted as Jacob’s son in a list of legal heirs to the throne. Possibly Heli, a relative, married Jacob’s widow, thereby making Joseph, the son of that union, Heli’s son and Jacob’s son by levirate marriage. In other words, there are a number of possible explanations of this divergence.<\/p>\n<p>One other major objection to the view that regards both genealogies as Joseph’s is that, because of the virgin birth of Jesus, one may in no sense speak of Jesus as being literally the seed of David—a proposition that Scripture seems to insist upon. This objection has been adequately countered: (1) because of the realistic manner in which the Jews looked upon adoptive fatherhood; and (2) because the relationship in which Jesus stood to Joseph was much closer than a case of ordinary adoption, there being no earthly father to dispute Joseph’s paternal relation to Jesus. Jesus could and would have been regarded as Joseph’s son and heir with complete propriety, satisfying every scriptural demand that he be the “seed of David.” The question, therefore, whether Mary as well as Joseph was a descendant of David does not need to be answered one way or the other by one who desires to defend Jesus’ Davidic descent.<\/p>\n<p>It is beyond human reach to discover for certain the full solution to the divergences between the two genealogies of Jesus, or the actual relationship of Jesus to them. Enough has been said to demonstrate that they are reconcilable, and the purposes of each, suggested here, indicate that either of the ways outlined above does full justice to the Davidic descent of Jesus, as rightful heir to his ancestor’s covenanted throne, and also to his virgin birth by Mary.<\/p>\n<p><em>See also<\/em> Genealogy; Incarnation; Jesus Christ, Life and Teachings of; Virgin Birth of Jesus.<\/p>","content_en":"<h3>GENEALOGY OF JESUS CHRIST<\/h3>\n<p>Account of Jesus’ human descent. The NT records Jesus’ genealogy twice in great detail: in Matthew 1:1-17 and in Luke 3:23-38.<\/p>\n<p>Preview<\/p>\n<p>• Matthew’s Genealogy<\/p>\n<p>• Luke’s Genealogy<\/p>\n<p>• The Relationship between the Two Records<\/p>\n<p class=\"h2\" id=\"MatthewsGenealogy\">Matthew’s Genealogy (1:1-17)<\/p>\n<p>Matthew 1:1 presents Jesus Christ as “the son of David, the son of Abraham.” By those two names, Matthew highlights Jesus’ earthly relationship to the Abrahamic (Gn 17:1-8) and Davidic (2 Sm 7:12-16) covenants of promise. Then beginning with the patriarch Abraham, Matthew traces Jesus’ human ancestry through King David to Joseph, “the husband of Mary, of whom Jesus was born, who is called Christ” (Mt 1:16). Matthew summarizes his account: “So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations” (v 17, <span>rsv<\/span>).<\/p>\n<p>An examination of Matthew’s handling of this genealogical material discloses several interesting peculiarities:<\/p>\n\n<p>1. The arrangement of the names into three groups of 14 seems to be an artificial device.<\/p>\n<li>2. To have 14 names in the second group, Matthew omits three kings—Ahaziah, Joash, and Amaziah—between Joram and Uzziah (v 8), and one, Jehoiakim, between Josiah and Jeconiah (v 11).<\/li>\n<li>3. In the first group Matthew mentions three women—Tamar, Rahab, and Ruth; and in the second group, he alludes to Bathsheba. This is an uncommon practice in genealogies, and all the more strange when it is noted that these four represent what could be regarded as moral blemishes in the history of the Davidic dynasty— Tamar, a victim of incest; Rahab, a prostitute; Ruth, a Moabitess; and Bathsheba, an adulteress.<\/li>\n<li>4. In the first group Matthew mentions Judah’s brothers and Zerah, Perez’s brother. In the second group he refers to Jeconiah’s brothers.<\/li>\n<li>5. In verse 6 David is called “the king.”<\/li>\n<p>From these data, it is obvious that Matthew does not intend to present a strict genealogy; the arrangement is contrived, and extraneous material is included, probably for some other purpose than merely to present Jesus’ forebears. Matthew’s arrangement of the names into groups of 14, probably guided by an interest in portraying Jesus to Jews as the promised king of Israel and rightful heir to the Davidic throne, gives a definite historical movement to the genealogy by dividing it into three periods of time. These respectively highlight the origin, rise to power, and decay of the Davidic house, the last point represented by the lowly birth of the promised heir to a carpenter of Nazareth.<\/p>\n<p>The 14 names in each group may be an effort to call attention to the thrice-royal character of Mary’s son by focusing on the numerical value 14 of the Hebrew letters in David’s name (d=4, v=6, d=4). This number also happens to be twice the sacred number seven, so that the whole list is composed of three sets of two sevens each. It may be, however, that the contrived groupings were merely intended to aid in memorization.<\/p>\n<p>With respect to the second peculiarity—the “missing name” in the third group—one must conclude that either David or Jeconiah is to be counted twice, these being the pivotal names separating the three groups, or that a name was mistakenly dropped out in a copy of Matthew’s original Gospel.<\/p>\n<p>The third peculiarity presents no difficulty at all. Numerous genealogies in Scripture omit some names. Ancient Near Eastern writers often used the phrase “the son of,” or the word “begat,” quite flexibly, relating grandsons or great-grandsons, for instance, to earlier forebears without indicating every intervening ancestor. The modern mind should not require a precision in ancient records that ancient writers themselves did not insist on.<\/p>\n<p>The women listed in the genealogy—the fourth peculiarity—may have been intended to disarm Jewish criticism about Jesus’ birth (1:18-25) by showing that irregular unions were not disqualifications for the Messiah’s legal ancestry.<\/p>\n<p>The reason for including several brothers in the genealogy at three points—the fifth peculiarity—is not readily discernible. The mention of “Judah and his brothers” (1:2) may simply be following an established practice of speaking of the 12 patriarchs together.<\/p>\n<p>Finally, David’s description as “the king” (1:6) underscores the Davidic or royal character of the list.<\/p>\n<p>The sources employed in compiling the first group in the genealogy drew upon records preserved in 1 Chronicles 1:27–2:15 and in Ruth 4:18-22. The second group followed the records found in 1—2 Kings and 2 Chronicles. The third group relied mainly on public or private records from the intertestamental period; the nine names from Abiud to Jacob are not mentioned elsewhere in Scripture.<\/p>\n<p>On the basis of this genealogy, if there had been a Davidic throne in Joseph’s day, the lowly carpenter would have been the legal heir to it, and Jesus stood after him as the next in line to inherit the royal seat.<\/p>\n<p>It has been argued against this understanding of Matthew’s genealogy that the presence of Jeconiah in the list (Mt 1:11) jeopardizes, if not completely negates, the legal claim to the Davidic throne of everyone descending directly from him. That is because the Lord declared of him: “Write this man down as childless, . . . for none of his offspring shall succeed in sitting on the throne of David, and ruling again in Judah” (Jer 22:30, <span>rsv<\/span>). Therefore, it is said, it could not have been Matthew’s intention to represent the men from Shealtiel to Joseph as legal heirs to the throne.<\/p>\n<p>This is a point that admittedly could dispose of the view that the list presents David’s descendants if it were not for the fact that Shealtiel, who in Matthew’s record is represented as the son of Jeconiah, appears also in Luke’s genealogy as the son of Neri (Lk 3:27). Neri’s name is unique to Luke’s Gospel, so it is impossible to check its use elsewhere to discover the actual parentage of Shealtiel. But it is not surprising in the light of Jeremiah 22:30 to find him listed in both accounts with different parents. Neri most likely was Shealtiel’s real father, and while it is impossible to determine Neri’s precise relationship to Jeconiah, it may be that those responsible for determining and keeping the record of the legal heirs to the Davidic throne looked to the collateral line of Neri and selected Shealtiel as the man to be legally adopted into the line and the one through whom the line would continue. Shealtiel may well have died without a male descendant, which made it necessary to look to Zerubbabel, the son of Pedaiah, Shealtiel’s brother by adoption, as the legal heir to the Davidic throne. By this pair of adoptions, the curse upon Jeconiah was fulfilled while an actual grandson of Jeconiah continued the line, inasmuch as the grandson was legally the son of Shealtiel, who in turn was the actual son of Neri. Jeconiah’s presence in the genealogy is a strength, rather than a weakness, for the interpretation that Matthew’s Gospel intended to present the legal heirs of the Davidic throne, since only a writer conscious of the problems surrounding Jeconiah’s lineage, but also aware of an explanation, would present such an ancestry to a Jewish audience he was seeking to convince that Jesus was indeed the royal Messiah.<\/p>\n<p class=\"h2\" id=\"LukesGenealogy\">Luke’s Genealogy (3:23-38)<\/p>\n<p>Luke’s genealogy also has peculiarities.<\/p>\n<p>1. Some expositors have thought it significant that Luke’s genealogy appears not at the beginning of the Gospel but at the beginning of Jesus’ ministry.<\/p>\n<li>2. Luke’s account, in contrast to Matthew’s, begins with Jesus and traces his lineage back through OT history. This seems irregular, for most genealogies follow the order of succession.<\/li>\n<li>3. Luke’s account, furthermore, does not end with Abraham but goes all the way back to “Adam, the son of God” (Lk 3:38).<\/li>\n<p>Some have seen the first peculiarity as a result of Luke’s desire to bring a period of sacred history to its close, and to signal the beginning of another with the person and especially the ministry of Jesus. The genealogy, located as it is, sets off the work of Christ from the accounts of his birth and preparation.<\/p>\n<p>Many have suggested that the regressive order in the genealogy is probably Luke’s instrument to focus attention on Jesus. The fact that Luke traced Jesus’ ancestry back to Adam, “the son of God,” was probably due to the fact that he wrote for Romans and Greeks. By tracing Jesus’ ancestry back to Adam, he shows Jesus to be related to the whole human race. In Luke’s genealogy Jesus and Adam are both “sons of God”; Jesus, of course, is the son of God by nature; Adam, the son of God by having been created in God’s image.<\/p>\n<p>As to his sources, it is rather certain that Luke used the Septuagint version (ancient Greek version of the OT) of Genesis 11:12, which inserts the name Cainan between Shelah and Arphaxad (Lk 3:36), and the records of 1 Chronicles 1–3 for the history down to David. For the period from David to Jesus, most expositors agree that Luke relied upon information probably received directly from Mary or from persons close to her. It was a common practice among the Jewish people for genealogical records to be maintained both publicly and privately. There was special concern in families of Davidic descent to preserve their ancestral records because of OT prophecies that Messiah would be born in the house of David.<\/p>\n<p>Luke no doubt intended to accomplish more by his list than merely a presentation of a number of Jesus’ ancestors. Since Luke did not highlight David in his list, it may be assumed that he was not zealous to present a list of legal heirs to the Davidic throne—not that the issue is of no concern to him (cf. Lk 1:27, 32, 69; 2:4, 11). Rather, a concern throughout Luke’s Gospel is this emphasis—that of portraying the Christ as the Savior of Romans and Greeks—indeed, of the world. Therefore, though Luke traced Jesus’ ancestry through Joseph’s ancestral line to David, he continued beyond David to Adam. Jesus is a member of the race to which all people belong.<\/p>\n<p class=\"h2\" id=\"TheRelationshipbetweentheTwoRecords\">The Relationship between the Two Records<\/p>\n<p>Even a cursory examination of the two genealogies of Jesus will show several differences. For example, Matthew’s genealogy comprises 41 generations, while Luke lists 76. Luke includes the period between Adam and Abraham; Matthew does not. While the two lists are practically identical from Abraham to David, they diverge for the period from David to Jesus, Matthew tracing Jesus’ lineage from David through Solomon in 27 generations, whereas Luke traces Jesus’ lineage from David through Nathan, another son, in 42 generations. Furthermore, at only one point do the lines converge during this period: at the names of Shealtiel and Zerubbabel, who are doubtless the same men in both lists. Finally, Matthew represents Joseph as the son of Jacob (Mt 1:16), whereas in Luke’s account he is the son of Heli (Lk 3:23).<\/p>\n<p>How are these differences to be explained? The differences between these lists stem from the purposes for which they were compiled and the meanings they were intended to convey.<\/p>\n<p>A widely held explanation is that Matthew gives Jesus’ ancestry through Joseph and that Luke gives his ancestry through Mary. On this interpretation Jacob was Joseph’s real father, and Heli (probably Mary’s father) became Joseph’s foster father, that is, Joseph was Heli’s “son,” or heir, by his marriage to Mary, assuming that Heli had no sons (cf. Nm 27:1-11; 36:1-12). This view is certainly a possibility and should not be rejected out of hand. If Mary was a direct descendant of David, it could be literally said of any son of hers, “He is the seed of David.”<\/p>\n<p>On the other hand, many scholars prefer to regard Luke’s genealogy as that of Joseph rather than Mary, since it is to Joseph’s ancestry that Luke calls the reader’s attention (Lk 1:27; 2:4). Furthermore, nowhere in Scripture is Mary said to be of Davidic descent. If the fact that Joseph was not the actual father of Jesus nullifies any value that Joseph’s lineage might otherwise possess for a real son, why does Luke point to Joseph’s lineage twice, and to Mary’s not at all?<\/p>\n<p>A major difficulty for the view that regards both genealogies as Joseph’s is related to Joseph’s two fathers. One solution is that Matthew gives the legal descendants of David but Luke gives the actual descendants of David in the line to which Joseph belonged. This would mean that Heli was Joseph’s real father and that Jacob was his legal foster father. How this could be is readily explainable. Assuming that Jacob’s father, Matthan (Mt 1:15), and Heli’s father, Matthat (Lk 3:24), are the same person, then Jacob (the elder) may have died without a male descendant so that his nephew, the son of his brother Heli, would have become his heir.<\/p>\n<p>If Matthan and Matthat are not the same person, one might postulate that Jacob, the legal heir to the throne, died without a descendant and that Joseph, son of Heli, became the legal heir immediately upon the death of Heli and was counted as Jacob’s son in a list of legal heirs to the throne. Possibly Heli, a relative, married Jacob’s widow, thereby making Joseph, the son of that union, Heli’s son and Jacob’s son by levirate marriage. In other words, there are a number of possible explanations of this divergence.<\/p>\n<p>One other major objection to the view that regards both genealogies as Joseph’s is that, because of the virgin birth of Jesus, one may in no sense speak of Jesus as being literally the seed of David—a proposition that Scripture seems to insist upon. This objection has been adequately countered: (1) because of the realistic manner in which the Jews looked upon adoptive fatherhood; and (2) because the relationship in which Jesus stood to Joseph was much closer than a case of ordinary adoption, there being no earthly father to dispute Joseph’s paternal relation to Jesus. Jesus could and would have been regarded as Joseph’s son and heir with complete propriety, satisfying every scriptural demand that he be the “seed of David.” The question, therefore, whether Mary as well as Joseph was a descendant of David does not need to be answered one way or the other by one who desires to defend Jesus’ Davidic descent.<\/p>\n<p>It is beyond human reach to discover for certain the full solution to the divergences between the two genealogies of Jesus, or the actual relationship of Jesus to them. Enough has been said to demonstrate that they are reconcilable, and the purposes of each, suggested here, indicate that either of the ways outlined above does full justice to the Davidic descent of Jesus, as rightful heir to his ancestor’s covenanted throne, and also to his virgin birth by Mary.<\/p>\n<p><em>See also<\/em> Genealogy; Incarnation; Jesus Christ, Life and Teachings of; Virgin Birth of Jesus.<\/p>","summary_ro":"GENEALOGY OF JESUS CHRIST Account of Jesus’ human descent. The NT records Jesus’ genealogy twice in great detail: in Matthew 1:1-17 and in Luke 3:23-38. Preview • Matthew’s Genealogy • Luke’s Genealogy • The Relationship between the Two Records Matthew’s Genealogy (1:1-17) Matthew 1:1 presents Jesus Christ as “the son of David, the son of Abraham.” By those two names, Matthew highlights Jesus’ earthly relationship to the Abrahamic (Gn 17:1-8) and Davidic (2 Sm 7:12-16) covenants of promise. T...","summary_en":"GENEALOGY OF JESUS CHRIST Account of Jesus’ human descent. The NT records Jesus’ genealogy twice in great detail: in Matthew 1:1-17 and in Luke 3:23-38. Preview • Matthew’s Genealogy • Luke’s Genealogy • The Relationship between the Two Records Matthew’s Genealogy (1:1-17) Matthew 1:1 presents Jesus Christ as “the son of David, the son of Abraham.” By those two names, Matthew highlights Jesus’ earthly relationship to the Abrahamic (Gn 17:1-8) and Davidic (2 Sm 7:12-16) covenants of promise. T...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24460,"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":34491,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seth","title_en":"Seth","content_ro":"<h3>SETH<\/h3>\n<p>Third son of Adam and Eve, replacing Abel, whom Cain murdered (Gn 4:25). He appears as the firstborn son of Adam in the genealogies of Genesis 5:3-8, 1 Chronicles 1:1 (<span>kjv<\/span> “Sheth”), and Luke 3:38. It was through Seth’s line that Jesus was born. Seth was the father of Enosh and lived 912 years.<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>SETH<\/h3>\n<p>Third son of Adam and Eve, replacing Abel, whom Cain murdered (Gn 4:25). He appears as the firstborn son of Adam in the genealogies of Genesis 5:3-8, 1 Chronicles 1:1 (<span>kjv<\/span> “Sheth”), and Luke 3:38. It was through Seth’s line that Jesus was born. Seth was the father of Enosh and lived 912 years.<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"SETH Third son of Adam and Eve, replacing Abel, whom Cain murdered (Gn 4:25). He appears as the firstborn son of Adam in the genealogies of Genesis 5:3-8, 1 Chronicles 1:1 (kjv “Sheth”), and Luke 3:38. It was through Seth’s line that Jesus was born. Seth was the father of Enosh and lived 912 years. See also Genealogy of Jesus Christ.","summary_en":"SETH Third son of Adam and Eve, replacing Abel, whom Cain murdered (Gn 4:25). He appears as the firstborn son of Adam in the genealogies of Genesis 5:3-8, 1 Chronicles 1:1 (kjv “Sheth”), and Luke 3:38. It was through Seth’s line that Jesus was born. Seth was the father of Enosh and lived 912 years. See also Genealogy of Jesus Christ.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35038,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheth","title_en":"Sheth","content_ro":"<h3>SHETH<\/h3>\n<li>1. Reference to the sons of Moab, who were the cause of tumult and war to Israel (Nm 24:17).<\/li>\n<li>2. KJV spelling of Seth, Adam’s son, in 1 Chronicles 1:1. <em>See<\/em> Seth.<\/li>","content_en":"<h3>SHETH<\/h3>\n<li>1. Reference to the sons of Moab, who were the cause of tumult and war to Israel (Nm 24:17).<\/li>\n<li>2. KJV spelling of Seth, Adam’s son, in 1 Chronicles 1:1. <em>See<\/em> Seth.<\/li>","summary_ro":"SHETH 1. Reference to the sons of Moab, who were the cause of tumult and war to Israel (Nm 24:17). 2. KJV spelling of Seth, Adam’s son, in 1 Chronicles 1:1. See Seth.","summary_en":"SHETH 1. Reference to the sons of Moab, who were the cause of tumult and war to Israel (Nm 24:17). 2. KJV spelling of Seth, Adam’s son, in 1 Chronicles 1:1. See Seth.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39166,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zemarites","title_en":"Zemarites","content_ro":"<h3>ZEMARITES<\/h3>\n<p>One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.<\/p>","content_en":"<h3>ZEMARITES<\/h3>\n<p>One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.<\/p>","summary_ro":"ZEMARITES One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.","summary_en":"ZEMARITES One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47535,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:1","title_en":"Study Note: 1 Cronici 1:1","content_ro":"<p><strong>1:1–2:2<\/strong> The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.<\/p>","content_en":"<p><strong>1:1–2:2<\/strong> The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.<\/p>","summary_ro":"1:1–2:2 The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.","summary_en":"1:1–2:2 The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47536,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:1","title_en":"Study Note: 1 Cronici 1:1","content_ro":"<p><strong>1:1-4<\/strong> An overview of the generations between <em>Adam<\/em> and <em>the sons of Noah<\/em> (cp. Gen 5:3-32).<\/p>","content_en":"<p><strong>1:1-4<\/strong> An overview of the generations between <em>Adam<\/em> and <em>the sons of Noah<\/em> (cp. Gen 5:3-32).<\/p>","summary_ro":"1:1-4 An overview of the generations between Adam and the sons of Noah (cp. Gen 5:3-32).","summary_en":"1:1-4 An overview of the generations between Adam and the sons of Noah (cp. Gen 5:3-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75161,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:1","title_en":"Study Note: 1 Cronici 1:1","content_ro":"<p><strong>1:1–2:2<\/strong> The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.<\/p>","content_en":"<p><strong>1:1–2:2<\/strong> The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.<\/p>","summary_ro":"1:1–2:2 The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.","summary_en":"1:1–2:2 The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75162,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:1","title_en":"Study Note: 1 Cronici 1:1","content_ro":"<p><strong>1:1-4<\/strong> An overview of the generations between <em>Adam<\/em> and <em>the sons of Noah<\/em> (cp. Gen 5:3-32).<\/p>","content_en":"<p><strong>1:1-4<\/strong> An overview of the generations between <em>Adam<\/em> and <em>the sons of Noah<\/em> (cp. Gen 5:3-32).<\/p>","summary_ro":"1:1-4 An overview of the generations between Adam and the sons of Noah (cp. Gen 5:3-32).","summary_en":"1:1-4 An overview of the generations between Adam and the sons of Noah (cp. Gen 5:3-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:1","title_en":"Study Note: 1 Cronici 1:1","content_ro":"<p><strong>1:1–2:2<\/strong> The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.<\/p>","content_en":"<p><strong>1:1–2:2<\/strong> The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.<\/p>","summary_ro":"1:1–2:2 The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.","summary_en":"1:1–2:2 The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102788,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:1","title_en":"Study Note: 1 Cronici 1:1","content_ro":"<p><strong>1:1-4<\/strong> An overview of the generations between <em>Adam<\/em> and <em>the sons of Noah<\/em> (cp. Gen 5:3-32).<\/p>","content_en":"<p><strong>1:1-4<\/strong> An overview of the generations between <em>Adam<\/em> and <em>the sons of Noah<\/em> (cp. Gen 5:3-32).<\/p>","summary_ro":"1:1-4 An overview of the generations between Adam and the sons of Noah (cp. Gen 5:3-32).","summary_en":"1:1-4 An overview of the generations between Adam and the sons of Noah (cp. Gen 5:3-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130413,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:1","title_en":"Study Note: 1 Cronici 1:1","content_ro":"<p><strong>1:1–2:2<\/strong> The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.<\/p>","content_en":"<p><strong>1:1–2:2<\/strong> The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.<\/p>","summary_ro":"1:1–2:2 The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.","summary_en":"1:1–2:2 The Chronicler begins by showing Israel’s place among the nations, tracing their line of descent from Adam to Jacob, using material from Genesis.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130414,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:1","title_en":"Study Note: 1 Cronici 1:1","content_ro":"<p><strong>1:1-4<\/strong> An overview of the generations between <em>Adam<\/em> and <em>the sons of Noah<\/em> (cp. Gen 5:3-32).<\/p>","content_en":"<p><strong>1:1-4<\/strong> An overview of the generations between <em>Adam<\/em> and <em>the sons of Noah<\/em> (cp. Gen 5:3-32).<\/p>","summary_ro":"1:1-4 An overview of the generations between Adam and the sons of Noah (cp. Gen 5:3-32).","summary_en":"1:1-4 An overview of the generations between Adam and the sons of Noah (cp. Gen 5:3-32).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64895,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Genealogy of Jesus","title_en":"Genealogy of Jesus","content_ro":"<h3>Genealogy of Jesus<\/h3>\n<p>Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law).<\/p>\n<p>Genealogies were kept quite accurately in Judaism, as Josephus confirms (Josephus, <em>Life<\/em> 1). Genealogies were important in the Old Testament and in Judaism generally because land rights were apportioned to families in Israel and because certain offices, such as priest and king, were inherited from father to son. Genealogies sometimes ran a record from the past to the present to illustrate religious themes, family descent, or political ties, as well as simple chronology (1 Chr 1–9). Most such lists were representative rather than a complete list of every individual.<\/p>\n<p>The purpose of Matthew’s genealogy, unlike Luke’s, is to show Jesus’ heritage as running from Abraham through David. Jesus’ genealogy confirms him as a legitimate heir to the throne of David. So Jesus’ genealogy in Matthew goes back to Abraham, the father of the Jewish race. By contrast, the genealogy in Luke goes all the way back to Adam. This is consistent with Luke’s emphasis on Jesus as the Savior for all people everywhere.<\/p>\n<p>In Matthew’s genealogy, the unusual mention of women with stained reputations (Tamar, Rahab, Ruth, and Bathsheba), some of them Gentiles, is noteworthy and emphasizes God’s grace to redeem even those deemed unworthy by others.<\/p>\n<p>Jesus’ genealogies do not prove that Jesus is the Messiah, but they do make him a possible candidate. His identity as the Messiah becomes evident in other ways (Matt 11:2-6). God had guided the course of history to its climax. Jesus is the anticipated Messiah of the Old Testament, the Savior of his people, and the King descended from David assuming his throne (see 2 Sam 7:16). He is heir to Abraham and ultimately fulfills God’s promises to Abraham (Gen 12:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 2 Sam 7:16; Matt 1:1-17; Luke 3:23-38<\/p>","content_en":"<h3>Genealogy of Jesus<\/h3>\n<p>Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law).<\/p>\n<p>Genealogies were kept quite accurately in Judaism, as Josephus confirms (Josephus, <em>Life<\/em> 1). Genealogies were important in the Old Testament and in Judaism generally because land rights were apportioned to families in Israel and because certain offices, such as priest and king, were inherited from father to son. Genealogies sometimes ran a record from the past to the present to illustrate religious themes, family descent, or political ties, as well as simple chronology (1 Chr 1–9). Most such lists were representative rather than a complete list of every individual.<\/p>\n<p>The purpose of Matthew’s genealogy, unlike Luke’s, is to show Jesus’ heritage as running from Abraham through David. Jesus’ genealogy confirms him as a legitimate heir to the throne of David. So Jesus’ genealogy in Matthew goes back to Abraham, the father of the Jewish race. By contrast, the genealogy in Luke goes all the way back to Adam. This is consistent with Luke’s emphasis on Jesus as the Savior for all people everywhere.<\/p>\n<p>In Matthew’s genealogy, the unusual mention of women with stained reputations (Tamar, Rahab, Ruth, and Bathsheba), some of them Gentiles, is noteworthy and emphasizes God’s grace to redeem even those deemed unworthy by others.<\/p>\n<p>Jesus’ genealogies do not prove that Jesus is the Messiah, but they do make him a possible candidate. His identity as the Messiah becomes evident in other ways (Matt 11:2-6). God had guided the course of history to its climax. Jesus is the anticipated Messiah of the Old Testament, the Savior of his people, and the King descended from David assuming his throne (see 2 Sam 7:16). He is heir to Abraham and ultimately fulfills God’s promises to Abraham (Gen 12:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 2 Sam 7:16; Matt 1:1-17; Luke 3:23-38<\/p>","summary_ro":"Genealogy of Jesus Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law). Genealogies were kept quite accurately in Judaism, as Josephus confirms (Jose...","summary_en":"Genealogy of Jesus Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law). Genealogies were kept quite accurately in Judaism, as Josephus confirms (Jose...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92521,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Genealogy of Jesus","title_en":"Genealogy of Jesus","content_ro":"<h3>Genealogy of Jesus<\/h3>\n<p>Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law).<\/p>\n<p>Genealogies were kept quite accurately in Judaism, as Josephus confirms (Josephus, <em>Life<\/em> 1). Genealogies were important in the Old Testament and in Judaism generally because land rights were apportioned to families in Israel and because certain offices, such as priest and king, were inherited from father to son. Genealogies sometimes ran a record from the past to the present to illustrate religious themes, family descent, or political ties, as well as simple chronology (1 Chr 1–9). Most such lists were representative rather than a complete list of every individual.<\/p>\n<p>The purpose of Matthew’s genealogy, unlike Luke’s, is to show Jesus’ heritage as running from Abraham through David. Jesus’ genealogy confirms him as a legitimate heir to the throne of David. So Jesus’ genealogy in Matthew goes back to Abraham, the father of the Jewish race. By contrast, the genealogy in Luke goes all the way back to Adam. This is consistent with Luke’s emphasis on Jesus as the Savior for all people everywhere.<\/p>\n<p>In Matthew’s genealogy, the unusual mention of women with stained reputations (Tamar, Rahab, Ruth, and Bathsheba), some of them Gentiles, is noteworthy and emphasizes God’s grace to redeem even those deemed unworthy by others.<\/p>\n<p>Jesus’ genealogies do not prove that Jesus is the Messiah, but they do make him a possible candidate. His identity as the Messiah becomes evident in other ways (Matt 11:2-6). God had guided the course of history to its climax. Jesus is the anticipated Messiah of the Old Testament, the Savior of his people, and the King descended from David assuming his throne (see 2 Sam 7:16). He is heir to Abraham and ultimately fulfills God’s promises to Abraham (Gen 12:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 2 Sam 7:16; Matt 1:1-17; Luke 3:23-38<\/p>","content_en":"<h3>Genealogy of Jesus<\/h3>\n<p>Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law).<\/p>\n<p>Genealogies were kept quite accurately in Judaism, as Josephus confirms (Josephus, <em>Life<\/em> 1). Genealogies were important in the Old Testament and in Judaism generally because land rights were apportioned to families in Israel and because certain offices, such as priest and king, were inherited from father to son. Genealogies sometimes ran a record from the past to the present to illustrate religious themes, family descent, or political ties, as well as simple chronology (1 Chr 1–9). Most such lists were representative rather than a complete list of every individual.<\/p>\n<p>The purpose of Matthew’s genealogy, unlike Luke’s, is to show Jesus’ heritage as running from Abraham through David. Jesus’ genealogy confirms him as a legitimate heir to the throne of David. So Jesus’ genealogy in Matthew goes back to Abraham, the father of the Jewish race. By contrast, the genealogy in Luke goes all the way back to Adam. This is consistent with Luke’s emphasis on Jesus as the Savior for all people everywhere.<\/p>\n<p>In Matthew’s genealogy, the unusual mention of women with stained reputations (Tamar, Rahab, Ruth, and Bathsheba), some of them Gentiles, is noteworthy and emphasizes God’s grace to redeem even those deemed unworthy by others.<\/p>\n<p>Jesus’ genealogies do not prove that Jesus is the Messiah, but they do make him a possible candidate. His identity as the Messiah becomes evident in other ways (Matt 11:2-6). God had guided the course of history to its climax. Jesus is the anticipated Messiah of the Old Testament, the Savior of his people, and the King descended from David assuming his throne (see 2 Sam 7:16). He is heir to Abraham and ultimately fulfills God’s promises to Abraham (Gen 12:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 2 Sam 7:16; Matt 1:1-17; Luke 3:23-38<\/p>","summary_ro":"Genealogy of Jesus Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law). Genealogies were kept quite accurately in Judaism, as Josephus confirms (Jose...","summary_en":"Genealogy of Jesus Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law). Genealogies were kept quite accurately in Judaism, as Josephus confirms (Jose...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120147,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Genealogy of Jesus","title_en":"Genealogy of Jesus","content_ro":"<h3>Genealogy of Jesus<\/h3>\n<p>Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law).<\/p>\n<p>Genealogies were kept quite accurately in Judaism, as Josephus confirms (Josephus, <em>Life<\/em> 1). Genealogies were important in the Old Testament and in Judaism generally because land rights were apportioned to families in Israel and because certain offices, such as priest and king, were inherited from father to son. Genealogies sometimes ran a record from the past to the present to illustrate religious themes, family descent, or political ties, as well as simple chronology (1 Chr 1–9). Most such lists were representative rather than a complete list of every individual.<\/p>\n<p>The purpose of Matthew’s genealogy, unlike Luke’s, is to show Jesus’ heritage as running from Abraham through David. Jesus’ genealogy confirms him as a legitimate heir to the throne of David. So Jesus’ genealogy in Matthew goes back to Abraham, the father of the Jewish race. By contrast, the genealogy in Luke goes all the way back to Adam. This is consistent with Luke’s emphasis on Jesus as the Savior for all people everywhere.<\/p>\n<p>In Matthew’s genealogy, the unusual mention of women with stained reputations (Tamar, Rahab, Ruth, and Bathsheba), some of them Gentiles, is noteworthy and emphasizes God’s grace to redeem even those deemed unworthy by others.<\/p>\n<p>Jesus’ genealogies do not prove that Jesus is the Messiah, but they do make him a possible candidate. His identity as the Messiah becomes evident in other ways (Matt 11:2-6). God had guided the course of history to its climax. Jesus is the anticipated Messiah of the Old Testament, the Savior of his people, and the King descended from David assuming his throne (see 2 Sam 7:16). He is heir to Abraham and ultimately fulfills God’s promises to Abraham (Gen 12:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 2 Sam 7:16; Matt 1:1-17; Luke 3:23-38<\/p>","content_en":"<h3>Genealogy of Jesus<\/h3>\n<p>Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law).<\/p>\n<p>Genealogies were kept quite accurately in Judaism, as Josephus confirms (Josephus, <em>Life<\/em> 1). Genealogies were important in the Old Testament and in Judaism generally because land rights were apportioned to families in Israel and because certain offices, such as priest and king, were inherited from father to son. Genealogies sometimes ran a record from the past to the present to illustrate religious themes, family descent, or political ties, as well as simple chronology (1 Chr 1–9). Most such lists were representative rather than a complete list of every individual.<\/p>\n<p>The purpose of Matthew’s genealogy, unlike Luke’s, is to show Jesus’ heritage as running from Abraham through David. Jesus’ genealogy confirms him as a legitimate heir to the throne of David. So Jesus’ genealogy in Matthew goes back to Abraham, the father of the Jewish race. By contrast, the genealogy in Luke goes all the way back to Adam. This is consistent with Luke’s emphasis on Jesus as the Savior for all people everywhere.<\/p>\n<p>In Matthew’s genealogy, the unusual mention of women with stained reputations (Tamar, Rahab, Ruth, and Bathsheba), some of them Gentiles, is noteworthy and emphasizes God’s grace to redeem even those deemed unworthy by others.<\/p>\n<p>Jesus’ genealogies do not prove that Jesus is the Messiah, but they do make him a possible candidate. His identity as the Messiah becomes evident in other ways (Matt 11:2-6). God had guided the course of history to its climax. Jesus is the anticipated Messiah of the Old Testament, the Savior of his people, and the King descended from David assuming his throne (see 2 Sam 7:16). He is heir to Abraham and ultimately fulfills God’s promises to Abraham (Gen 12:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 2 Sam 7:16; Matt 1:1-17; Luke 3:23-38<\/p>","summary_ro":"Genealogy of Jesus Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law). Genealogies were kept quite accurately in Judaism, as Josephus confirms (Jose...","summary_en":"Genealogy of Jesus Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law). Genealogies were kept quite accurately in Judaism, as Josephus confirms (Jose...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147773,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Genealogy of Jesus","title_en":"Genealogy of Jesus","content_ro":"<h3>Genealogy of Jesus<\/h3>\n<p>Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law).<\/p>\n<p>Genealogies were kept quite accurately in Judaism, as Josephus confirms (Josephus, <em>Life<\/em> 1). Genealogies were important in the Old Testament and in Judaism generally because land rights were apportioned to families in Israel and because certain offices, such as priest and king, were inherited from father to son. Genealogies sometimes ran a record from the past to the present to illustrate religious themes, family descent, or political ties, as well as simple chronology (1 Chr 1–9). Most such lists were representative rather than a complete list of every individual.<\/p>\n<p>The purpose of Matthew’s genealogy, unlike Luke’s, is to show Jesus’ heritage as running from Abraham through David. Jesus’ genealogy confirms him as a legitimate heir to the throne of David. So Jesus’ genealogy in Matthew goes back to Abraham, the father of the Jewish race. By contrast, the genealogy in Luke goes all the way back to Adam. This is consistent with Luke’s emphasis on Jesus as the Savior for all people everywhere.<\/p>\n<p>In Matthew’s genealogy, the unusual mention of women with stained reputations (Tamar, Rahab, Ruth, and Bathsheba), some of them Gentiles, is noteworthy and emphasizes God’s grace to redeem even those deemed unworthy by others.<\/p>\n<p>Jesus’ genealogies do not prove that Jesus is the Messiah, but they do make him a possible candidate. His identity as the Messiah becomes evident in other ways (Matt 11:2-6). God had guided the course of history to its climax. Jesus is the anticipated Messiah of the Old Testament, the Savior of his people, and the King descended from David assuming his throne (see 2 Sam 7:16). He is heir to Abraham and ultimately fulfills God’s promises to Abraham (Gen 12:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 2 Sam 7:16; Matt 1:1-17; Luke 3:23-38<\/p>","content_en":"<h3>Genealogy of Jesus<\/h3>\n<p>Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law).<\/p>\n<p>Genealogies were kept quite accurately in Judaism, as Josephus confirms (Josephus, <em>Life<\/em> 1). Genealogies were important in the Old Testament and in Judaism generally because land rights were apportioned to families in Israel and because certain offices, such as priest and king, were inherited from father to son. Genealogies sometimes ran a record from the past to the present to illustrate religious themes, family descent, or political ties, as well as simple chronology (1 Chr 1–9). Most such lists were representative rather than a complete list of every individual.<\/p>\n<p>The purpose of Matthew’s genealogy, unlike Luke’s, is to show Jesus’ heritage as running from Abraham through David. Jesus’ genealogy confirms him as a legitimate heir to the throne of David. So Jesus’ genealogy in Matthew goes back to Abraham, the father of the Jewish race. By contrast, the genealogy in Luke goes all the way back to Adam. This is consistent with Luke’s emphasis on Jesus as the Savior for all people everywhere.<\/p>\n<p>In Matthew’s genealogy, the unusual mention of women with stained reputations (Tamar, Rahab, Ruth, and Bathsheba), some of them Gentiles, is noteworthy and emphasizes God’s grace to redeem even those deemed unworthy by others.<\/p>\n<p>Jesus’ genealogies do not prove that Jesus is the Messiah, but they do make him a possible candidate. His identity as the Messiah becomes evident in other ways (Matt 11:2-6). God had guided the course of history to its climax. Jesus is the anticipated Messiah of the Old Testament, the Savior of his people, and the King descended from David assuming his throne (see 2 Sam 7:16). He is heir to Abraham and ultimately fulfills God’s promises to Abraham (Gen 12:1-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 2 Sam 7:16; Matt 1:1-17; Luke 3:23-38<\/p>","summary_ro":"Genealogy of Jesus Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law). Genealogies were kept quite accurately in Judaism, as Josephus confirms (Jose...","summary_en":"Genealogy of Jesus Both Matthew and Luke provide genealogies of Jesus (Matt 1:1-17; Luke 3:23-38). The two genealogies differ for the generations following King David. Matthew follows the line of David’s son Solomon, while Luke follows the line of David’s son Nathan. One possible explanation is that Matthew records Joseph’s genealogy while Luke records Mary’s (in which case Joseph would have been Heli’s son-in-law). Genealogies were kept quite accurately in Judaism, as Josephus confirms (Jose...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":5944,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cainan","title_en":"Cainan","content_ro":"<h3>CAINAN<\/h3>\n<li>1. A son of Arphaxad (Lk 3:36; Gn 10:24, LXX; 11:12-13).<\/li>\n<li>2. Adam’s great-grandson, also called Kenan (Gn 5:9-14; 1 Chr 1:2; Lk 3:37). <em>See<\/em> Kenan.<\/li>","content_en":"<h3>CAINAN<\/h3>\n<li>1. A son of Arphaxad (Lk 3:36; Gn 10:24, LXX; 11:12-13).<\/li>\n<li>2. Adam’s great-grandson, also called Kenan (Gn 5:9-14; 1 Chr 1:2; Lk 3:37). <em>See<\/em> Kenan.<\/li>","summary_ro":"CAINAN 1. A son of Arphaxad (Lk 3:36; Gn 10:24, LXX; 11:12-13). 2. Adam’s great-grandson, also called Kenan (Gn 5:9-14; 1 Chr 1:2; Lk 3:37). See Kenan.","summary_en":"CAINAN 1. A son of Arphaxad (Lk 3:36; Gn 10:24, LXX; 11:12-13). 2. Adam’s great-grandson, also called Kenan (Gn 5:9-14; 1 Chr 1:2; Lk 3:37). See Kenan.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18520,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jared","title_en":"Jared","content_ro":"<h3>JARED<\/h3>\n<p>Mahalalel’s son and a descendant of Seth. He was the father of Enoch (Gn 5:15-20; 1 Chr 1:2; Lk 3:37). <em>See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>JARED<\/h3>\n<p>Mahalalel’s son and a descendant of Seth. He was the father of Enoch (Gn 5:15-20; 1 Chr 1:2; Lk 3:37). <em>See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"JARED Mahalalel’s son and a descendant of Seth. He was the father of Enoch (Gn 5:15-20; 1 Chr 1:2; Lk 3:37). See Genealogy of Jesus Christ.","summary_en":"JARED Mahalalel’s son and a descendant of Seth. He was the father of Enoch (Gn 5:15-20; 1 Chr 1:2; Lk 3:37). See Genealogy of Jesus Christ.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18922,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jered","title_en":"Jered","content_ro":"<h3>JERED<\/h3>\n<li>1. KJV spelling of Jared in 1 Chronicles 1:2. <em>See<\/em> Jared.<\/li>\n<li>2. Ezrah’s son from Judah’s tribe (1 Chr 4:18).<\/li>","content_en":"<h3>JERED<\/h3>\n<li>1. KJV spelling of Jared in 1 Chronicles 1:2. <em>See<\/em> Jared.<\/li>\n<li>2. Ezrah’s son from Judah’s tribe (1 Chr 4:18).<\/li>","summary_ro":"JERED 1. KJV spelling of Jared in 1 Chronicles 1:2. See Jared. 2. Ezrah’s son from Judah’s tribe (1 Chr 4:18).","summary_en":"JERED 1. KJV spelling of Jared in 1 Chronicles 1:2. See Jared. 2. Ezrah’s son from Judah’s tribe (1 Chr 4:18).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21578,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kenan","title_en":"Kenan","content_ro":"<h3>KENAN<\/h3>\n<p>Fourth-generation descendant of Adam (Gn 5:9-14; 1 Chr 1:2); alternately called Cainan in Luke’s genealogy of Christ (Lk 3:37, <span>rsv<\/span>). <em>See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>KENAN<\/h3>\n<p>Fourth-generation descendant of Adam (Gn 5:9-14; 1 Chr 1:2); alternately called Cainan in Luke’s genealogy of Christ (Lk 3:37, <span>rsv<\/span>). <em>See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"KENAN Fourth-generation descendant of Adam (Gn 5:9-14; 1 Chr 1:2); alternately called Cainan in Luke’s genealogy of Christ (Lk 3:37, rsv). See Genealogy of Jesus Christ.","summary_en":"KENAN Fourth-generation descendant of Adam (Gn 5:9-14; 1 Chr 1:2); alternately called Cainan in Luke’s genealogy of Christ (Lk 3:37, rsv). See Genealogy of Jesus Christ.","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23924,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mahalaleel*, Mahalalel","title_en":"Mahalaleel*, Mahalalel","content_ro":"<h3>MAHALALEEL*, MAHALALEL<\/h3>\n<li>1. Kenan’s son and the father of Jared in Seth’s line (Gn 5:12-17; 1 Chr 1:2), also mentioned in Luke’s genealogy (Lk 3:37). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Perez’s son and a postexilic Judahite (Neh 11:4).<\/li>","content_en":"<h3>MAHALALEEL*, MAHALALEL<\/h3>\n<li>1. Kenan’s son and the father of Jared in Seth’s line (Gn 5:12-17; 1 Chr 1:2), also mentioned in Luke’s genealogy (Lk 3:37). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Perez’s son and a postexilic Judahite (Neh 11:4).<\/li>","summary_ro":"MAHALALEEL*, MAHALALEL 1. Kenan’s son and the father of Jared in Seth’s line (Gn 5:12-17; 1 Chr 1:2), also mentioned in Luke’s genealogy (Lk 3:37). See Genealogy of Jesus Christ. 2. Perez’s son and a postexilic Judahite (Neh 11:4).","summary_en":"MAHALALEEL*, MAHALALEL 1. Kenan’s son and the father of Jared in Seth’s line (Gn 5:12-17; 1 Chr 1:2), also mentioned in Luke’s genealogy (Lk 3:37). See Genealogy of Jesus Christ. 2. Perez’s son and a postexilic Judahite (Neh 11:4).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":10827,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Enoch (Person)","title_en":"Enoch (Person)","content_ro":"<h3>ENOCH (P<span>erson<\/span>)<\/h3>\n<li>1. Cain’s son and grandson of Adam (Gn 4:17, 19).<\/li>\n<li>2. Jared’s son among the descendants of Seth; Methuselah’s father (Gn 5:18-24; 1 Chr 1:3). He lived in such close relationship to God that he was taken to heaven without having died.<\/li>","content_en":"<h3>ENOCH (P<span>erson<\/span>)<\/h3>\n<li>1. Cain’s son and grandson of Adam (Gn 4:17, 19).<\/li>\n<li>2. Jared’s son among the descendants of Seth; Methuselah’s father (Gn 5:18-24; 1 Chr 1:3). He lived in such close relationship to God that he was taken to heaven without having died.<\/li>","summary_ro":"ENOCH (Person) 1. Cain’s son and grandson of Adam (Gn 4:17, 19). 2. Jared’s son among the descendants of Seth; Methuselah’s father (Gn 5:18-24; 1 Chr 1:3). He lived in such close relationship to God that he was taken to heaven without having died.","summary_en":"ENOCH (Person) 1. Cain’s son and grandson of Adam (Gn 4:17, 19). 2. Jared’s son among the descendants of Seth; Methuselah’s father (Gn 5:18-24; 1 Chr 1:3). He lived in such close relationship to God that he was taken to heaven without having died.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16220,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Henoch*","title_en":"Henoch*","content_ro":"<h3>HENOCH*<\/h3>\n<li>1. KJV form of Enoch, Jared’s son, in 1 Chronicles 1:3. <em>See<\/em> Enoch (Person) #2.<\/li>\n<li>2. KJV form of Hanoch, Midian’s son, in 1 Chronicles 1:33. <em>See<\/em> Hanoch #1.<\/li>","content_en":"<h3>HENOCH*<\/h3>\n<li>1. KJV form of Enoch, Jared’s son, in 1 Chronicles 1:3. <em>See<\/em> Enoch (Person) #2.<\/li>\n<li>2. KJV form of Hanoch, Midian’s son, in 1 Chronicles 1:33. <em>See<\/em> Hanoch #1.<\/li>","summary_ro":"HENOCH* 1. KJV form of Enoch, Jared’s son, in 1 Chronicles 1:3. See Enoch (Person) #2. 2. KJV form of Hanoch, Midian’s son, in 1 Chronicles 1:33. See Hanoch #1.","summary_en":"HENOCH* 1. KJV form of Enoch, Jared’s son, in 1 Chronicles 1:3. See Enoch (Person) #2. 2. KJV form of Hanoch, Midian’s son, in 1 Chronicles 1:33. See Hanoch #1.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22430,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lamech","title_en":"Lamech","content_ro":"<h3>LAMECH<\/h3>\n<li>1. Methushael’s son, a descendant of Cain, and the husband of Adah and Zillah. Lamech’s sons by Adah were Jabal, “the father of those who dwell in tents and have livestock,” and Jubal, “the father of all those who play the lyre and pipe.” A son, Tubal-cain, “the forger of all instruments of bronze and iron,” and a daughter, Naamah, were Lamech’s children by Zillah (Gn 4:18-22). In the account of beginnings given in the early chapters of Genesis, the sons of Lamech are the first herdsmen, musicians, and metalworkers. His song of vengeance (vv 23-24) is an example of early Hebrew poetry. In the song Lamech declares that he has killed a man for wounding him and compares the act to his forebear Cain’s slaying of Abel (cf. vv 8-12). He asserts that “if anyone who kills Cain is to be punished seven times, anyone who takes revenge against me will be punished seventy-seven times!” Lamech’s song indicates that, as civilization became more complex, pride and the propensity for violence increased. Jesus’ word about forgiving “seventy times seven” (Mt 18:22) stands in sharp contrast to Lamech’s example.<\/li>\n<li>2. Methuselah’s son, and the father of Noah (Gn 5:25-31; 1 Chr 1:3). When Noah was born, Lamech expressed his hope that the child would bring relief to humanity from the curse placed upon Adam (Gn 5:29; cf. 3:17). His life span—777 years—is one of the longest in the listing of those who lived before the Flood. Fanciful conversations in old age between Lamech and his father, Methuselah, are recorded in the Dead Sea Scrolls. Lamech is listed as an ancestor of Jesus in the genealogy recorded in Luke 3:36.<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>LAMECH<\/h3>\n<li>1. Methushael’s son, a descendant of Cain, and the husband of Adah and Zillah. Lamech’s sons by Adah were Jabal, “the father of those who dwell in tents and have livestock,” and Jubal, “the father of all those who play the lyre and pipe.” A son, Tubal-cain, “the forger of all instruments of bronze and iron,” and a daughter, Naamah, were Lamech’s children by Zillah (Gn 4:18-22). In the account of beginnings given in the early chapters of Genesis, the sons of Lamech are the first herdsmen, musicians, and metalworkers. His song of vengeance (vv 23-24) is an example of early Hebrew poetry. In the song Lamech declares that he has killed a man for wounding him and compares the act to his forebear Cain’s slaying of Abel (cf. vv 8-12). He asserts that “if anyone who kills Cain is to be punished seven times, anyone who takes revenge against me will be punished seventy-seven times!” Lamech’s song indicates that, as civilization became more complex, pride and the propensity for violence increased. Jesus’ word about forgiving “seventy times seven” (Mt 18:22) stands in sharp contrast to Lamech’s example.<\/li>\n<li>2. Methuselah’s son, and the father of Noah (Gn 5:25-31; 1 Chr 1:3). When Noah was born, Lamech expressed his hope that the child would bring relief to humanity from the curse placed upon Adam (Gn 5:29; cf. 3:17). His life span—777 years—is one of the longest in the listing of those who lived before the Flood. Fanciful conversations in old age between Lamech and his father, Methuselah, are recorded in the Dead Sea Scrolls. Lamech is listed as an ancestor of Jesus in the genealogy recorded in Luke 3:36.<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"LAMECH 1. Methushael’s son, a descendant of Cain, and the husband of Adah and Zillah. Lamech’s sons by Adah were Jabal, “the father of those who dwell in tents and have livestock,” and Jubal, “the father of all those who play the lyre and pipe.” A son, Tubal-cain, “the forger of all instruments of bronze and iron,” and a daughter, Naamah, were Lamech’s children by Zillah (Gn 4:18-22). In the account of beginnings given in the early chapters of Genesis, the sons of Lamech are the first herdsme...","summary_en":"LAMECH 1. Methushael’s son, a descendant of Cain, and the husband of Adah and Zillah. Lamech’s sons by Adah were Jabal, “the father of those who dwell in tents and have livestock,” and Jubal, “the father of all those who play the lyre and pipe.” A son, Tubal-cain, “the forger of all instruments of bronze and iron,” and a daughter, Naamah, were Lamech’s children by Zillah (Gn 4:18-22). In the account of beginnings given in the early chapters of Genesis, the sons of Lamech are the first herdsme...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25499,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Methuselah","title_en":"Methuselah","content_ro":"<h3>METHUSELAH<\/h3>\n<p>Son of Enoch, Lamech’s father, and the grandfather of Noah through Seth’s line (Gn 5:21-27; 1 Chr 1:3). Living 969 years, Methuselah is the oldest recorded person in the Bible. His lineage is included in Luke’s genealogy of Christ (Lk 3:37).<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>METHUSELAH<\/h3>\n<p>Son of Enoch, Lamech’s father, and the grandfather of Noah through Seth’s line (Gn 5:21-27; 1 Chr 1:3). Living 969 years, Methuselah is the oldest recorded person in the Bible. His lineage is included in Luke’s genealogy of Christ (Lk 3:37).<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"METHUSELAH Son of Enoch, Lamech’s father, and the grandfather of Noah through Seth’s line (Gn 5:21-27; 1 Chr 1:3). Living 969 years, Methuselah is the oldest recorded person in the Bible. His lineage is included in Luke’s genealogy of Christ (Lk 3:37). See also Genealogy of Jesus Christ.","summary_en":"METHUSELAH Son of Enoch, Lamech’s father, and the grandfather of Noah through Seth’s line (Gn 5:21-27; 1 Chr 1:3). Living 969 years, Methuselah is the oldest recorded person in the Bible. His lineage is included in Luke’s genealogy of Christ (Lk 3:37). See also Genealogy of Jesus Christ.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":40506,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68132,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95758,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123384,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Noah","title_en":"Noah","content_ro":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","content_en":"<h3>Noah<\/h3>\n<p>Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil.<\/p>\n<p>God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for building the ark in which only the eight people of his family would be saved, along with every kind of creature (Gen 6:14–8:19). When Noah and his family finally emerged from the ark after the flood, Noah pleased God by building an altar and sacrificing burnt offerings. God promised that he would never again flood the whole earth or disrupt the sequence of the seasons, despite human sin (Gen 8:20–9:17).<\/p>\n<p>Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from them (Gen 9:18-19). When Noah became drunk on wine from his vineyard, his sons and their descendants were cursed or blessed in accord with how they responded to him (Gen 9:20-27). Noah lived for 950 years, including 350 years after the flood (Gen 9:28-29). He is an example of righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 5:28–10:1; 1 Chr 1:4; Isa 54:9; Ezek 14:12-20; Matt 24:37-38; Luke 3:36; 17:26-27; Heb 11:7; 1 Pet 3:20-21; 2 Pet 2:5<\/p>","summary_ro":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","summary_en":"Noah Noah was the son of Lamech, a descendant of Seth (Gen 5:3-29). Lamech might have hoped that Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the ground. Instead, God used Noah to help relieve the world of evil. God intended to destroy creation because of pervasive human wickedness (Gen 6:1-7; see Matt 24:37-39; Luke 17:26-27), but he decided to preserve Noah (Gen 6:8). God gave Noah, a righteous and blameless man (Gen 6:9), precise instructions for b...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13410,"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":18504,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Japheth","title_en":"Japheth","content_ro":"<h3>JAPHETH<\/h3>\n<p>One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave” (<span>rsv<\/span>). There are two interpretations of the meaning of this prophecy. Some understand the enlargement of Japheth to be a reference to a great increase in numbers of descendants. “To dwell in the tents of Shem” is understood as Japheth’s sharing in the blessing of Shem. According to this view, there is to be a time when God will work primarily with Shem (the people of Israel), but then, at a later time, Japheth will be brought into connection with the faith of Israel and share in its promises. In this view fulfillment is found in the opening of the gospel to the Gentiles at the inception of the NT church. Others understand the “enlargement of Japheth” to refer to territorial enlargement, and the “dwelling in the tents of Shem” as the conquest of Shemite territory by Japhethites. In this view, fulfillment is found in the Greek and Roman conquests of Palestine.<\/p>\n<p>In the “table of nations” in Genesis 10:2, Japheth is listed as the father of Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. These are the ancestors of peoples who lived to the north and west of Israel and who spoke what today are classified as Indo-European languages.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","content_en":"<h3>JAPHETH<\/h3>\n<p>One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan be his slave” (<span>rsv<\/span>). There are two interpretations of the meaning of this prophecy. Some understand the enlargement of Japheth to be a reference to a great increase in numbers of descendants. “To dwell in the tents of Shem” is understood as Japheth’s sharing in the blessing of Shem. According to this view, there is to be a time when God will work primarily with Shem (the people of Israel), but then, at a later time, Japheth will be brought into connection with the faith of Israel and share in its promises. In this view fulfillment is found in the opening of the gospel to the Gentiles at the inception of the NT church. Others understand the “enlargement of Japheth” to refer to territorial enlargement, and the “dwelling in the tents of Shem” as the conquest of Shemite territory by Japhethites. In this view, fulfillment is found in the Greek and Roman conquests of Palestine.<\/p>\n<p>In the “table of nations” in Genesis 10:2, Japheth is listed as the father of Gomer, Magog, Madai, Javan, Tubal, Meshech, and Tiras. These are the ancestors of peoples who lived to the north and west of Israel and who spoke what today are classified as Indo-European languages.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","summary_ro":"JAPHETH One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan...","summary_en":"JAPHETH One of Noah’s three sons (Gn 5:32; 7:13; 9:18, 23, 27; 10:1-5; 1 Chr 1:4-5) who, along with his wife, was among the eight human survivors of the great Flood. Because Japheth and his brother Shem acted with respect and modesty in covering their father’s nakedness while he was in a drunken condition (Gn 9:20-23), they were both blessed in Noah’s prophetic pronouncement of Genesis 9:26-27. Of Japheth, Noah said, “God enlarge Japheth, and let him dwell in the tents of Shem; and let Canaan...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34860,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shem","title_en":"Shem","content_ro":"<h3>SHEM<\/h3>\n<p>Eldest son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 23, 26-27; 11:10; 1 Chr 1:4, 17-27; Lk 3:36) and the ancestor of the Semitic peoples (Gn 10:1, 21-31). Shem lived 600 years (11:10-11). In Hebrew, Shem means “name,” perhaps implying that Noah expected this son’s name to become great.<\/p>\n<p>After their deliverance from the great Flood, Shem and Japheth acted with respect and dignity toward their drunken father Noah on an occasion when their brother Ham dishonored him (Gn 9:20-29). Because of this act, Noah later pronounced a curse on Canaan, the son of Ham, and a blessing on both Shem and Japheth.<\/p>\n<p>In Genesis 11:10-27, the line of descent for the promised seed, which was to crush Satan (Gn 3:15; 5:1-32), is traced through Shem to Abraham, and ultimately through Judah and David to Christ (cf. Lk 3:36). The blessing of Noah on Shem is thus to be taken as an indication that the line of Shem will be the line through which the seed of Genesis 3:15 will come. This is the first time in the Bible that God is called the God of some particular individual or group of people. The statement that Canaan would be a servant to Shem was fulfilled centuries later when the Israelites, who descended from Shem, entered the land of Canaan and subdued the inhabitants of the land (cf. 1 Kgs 9:20-21).<\/p>\n<p>Noah also said that Japheth would be enlarged and dwell in the tents of Shem (Gn 9:27), the latter of which would seem to imply sustenance and protection. After Japheth would be greatly increased in numbers, the Japhethites would be brought into contact with Shem and would share in the blessings and promises of the Semitic faith. Many scholars see fulfillment of this prophecy in the opening of the gospel to the Gentiles during the NT era of the establishment of the church.<\/p>\n<p>In the “table of nations” recorded in Genesis 10, five descendants of Shem are mentioned (Elam, Asshur, Arphaxad, Lud, and Aram). Receiving particular emphasis among these descendants is Eber from the line of Arphaxad, whose line is traced to Abraham in Genesis 11:16-27.<\/p>\n<p><em>See also<\/em> Abraham; Genealogy of Jesus Christ; Nations; Noah #1.<\/p>","content_en":"<h3>SHEM<\/h3>\n<p>Eldest son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 23, 26-27; 11:10; 1 Chr 1:4, 17-27; Lk 3:36) and the ancestor of the Semitic peoples (Gn 10:1, 21-31). Shem lived 600 years (11:10-11). In Hebrew, Shem means “name,” perhaps implying that Noah expected this son’s name to become great.<\/p>\n<p>After their deliverance from the great Flood, Shem and Japheth acted with respect and dignity toward their drunken father Noah on an occasion when their brother Ham dishonored him (Gn 9:20-29). Because of this act, Noah later pronounced a curse on Canaan, the son of Ham, and a blessing on both Shem and Japheth.<\/p>\n<p>In Genesis 11:10-27, the line of descent for the promised seed, which was to crush Satan (Gn 3:15; 5:1-32), is traced through Shem to Abraham, and ultimately through Judah and David to Christ (cf. Lk 3:36). The blessing of Noah on Shem is thus to be taken as an indication that the line of Shem will be the line through which the seed of Genesis 3:15 will come. This is the first time in the Bible that God is called the God of some particular individual or group of people. The statement that Canaan would be a servant to Shem was fulfilled centuries later when the Israelites, who descended from Shem, entered the land of Canaan and subdued the inhabitants of the land (cf. 1 Kgs 9:20-21).<\/p>\n<p>Noah also said that Japheth would be enlarged and dwell in the tents of Shem (Gn 9:27), the latter of which would seem to imply sustenance and protection. After Japheth would be greatly increased in numbers, the Japhethites would be brought into contact with Shem and would share in the blessings and promises of the Semitic faith. Many scholars see fulfillment of this prophecy in the opening of the gospel to the Gentiles during the NT era of the establishment of the church.<\/p>\n<p>In the “table of nations” recorded in Genesis 10, five descendants of Shem are mentioned (Elam, Asshur, Arphaxad, Lud, and Aram). Receiving particular emphasis among these descendants is Eber from the line of Arphaxad, whose line is traced to Abraham in Genesis 11:16-27.<\/p>\n<p><em>See also<\/em> Abraham; Genealogy of Jesus Christ; Nations; Noah #1.<\/p>","summary_ro":"SHEM Eldest son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 23, 26-27; 11:10; 1 Chr 1:4, 17-27; Lk 3:36) and the ancestor of the Semitic peoples (Gn 10:1, 21-31). Shem lived 600 years (11:10-11). In Hebrew, Shem means “name,” perhaps implying that Noah expected this son’s name to become great. After their deliverance from the great Flood, Shem and Japheth acted with respect and dignity toward their drunken father Noah on an occasion when their brother Ham dishonored him (Gn 9:20-29). Because of this ...","summary_en":"SHEM Eldest son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 23, 26-27; 11:10; 1 Chr 1:4, 17-27; Lk 3:36) and the ancestor of the Semitic peoples (Gn 10:1, 21-31). Shem lived 600 years (11:10-11). In Hebrew, Shem means “name,” perhaps implying that Noah expected this son’s name to become great. After their deliverance from the great Flood, Shem and Japheth acted with respect and dignity toward their drunken father Noah on an occasion when their brother Ham dishonored him (Gn 9:20-29). Because of this ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":14473,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gomer","title_en":"Gomer","content_ro":"<h3>GOMER<\/h3>\n<li>1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6).<\/li>\n<li>2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behavior served as an illustration of Israel’s infidelity to God (Hos 1–3).<\/li>\n<p><em>See also<\/em> Hosea (Person).<\/p>","content_en":"<h3>GOMER<\/h3>\n<li>1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6).<\/li>\n<li>2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behavior served as an illustration of Israel’s infidelity to God (Hos 1–3).<\/li>\n<p><em>See also<\/em> Hosea (Person).<\/p>","summary_ro":"GOMER 1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6). 2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behav...","summary_en":"GOMER 1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6). 2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behav...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14800,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Greek Greece","title_en":"Greek Greece","content_ro":"<h3>GREECE, GREEK<\/h3>\n<p>The biblical references to Greece and the Greek people are often ambiguous. In the OT some references have been understood to mean Greece or the Greeks. Javan, the fourth son of Japheth in the “table of nations” (Gn 10), seems to fit a Greek identification (1 Chr 1:5, 7; Is 66:19; Ez 27:13). The name Greece occurs clearly in Daniel 8:21; 10:20; 11:2; and Zechariah 9:13, and Greeks are mentioned in Joel 3:6. In the NT the term “Greek” appears to have the special sense of Hellenist, that is, Jews living in Hellenistic cities (Acts 6:1; 9:29; 11:20). The term in John 12:20, Acts 14:1, and 16:1-3 seems to refer to Greeks specifically. But often in the NT the term “Greek” was used for non-Jews because the Jews recognized only Jews and non-Jews. Hence the term was virtually synonymous with Gentiles (Rom 1:16; 10:12; 1 Cor 1:22, 24; Gal 2:3; 3:28). Sometimes the term “Greek” refers to the language (Jn 19:20; Acts 21:37; Rv 9:11). The use of the term “Greek” for the Syrophoenician woman (Mk 7:26) may be a cultural term. In Acts, references are made to Greeks in the synagogues as observers. These may have been Greeks as such, although certainty is not possible (Acts 14:1; 17:4; 18:4).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The ancient Greek homeland comprised the southern end of the Balkan Peninsula. But at times Greek speakers were to be found in the islands of the Aegean Sea, western Asia Minor, south Italy, and Sicily.<\/p>\n<p class=\"h2\" id=\"TheEmergenceofGreekCulture\">The Emergence of Greek Culture<\/p>\n<p>After the Persian Wars ended (497 <span>BC<\/span>), Athens entered into a remarkable period of greatness. Athens was rebuilt and its port of Piraeus was fortified. When the Athenian citizens embarked on a course of unbridled democracy, chaos seemed to threaten, but Pericles, a brilliant leader, restored the equilibrium of the state and Athens soon regained her glory. Vast buildings were erected on the Acropolis, notably the Parthenon (dedicated to Athena, the goddess of Athens). Athens became wealthy, partly from the contributions to the Delian League. Athenian sea power grew. There were present in Athens an abundance of slaves, artisans, craftsmen, foreign traders, artists, poets, philosophers, teachers, actors, athletes, scientists, physicians, historians, religious teachers, and experts in military and naval affairs. The great writers of the fifth and early fourth centuries <span>BC<\/span> included dramatists like Aeschylus, Sophocles, and Euripedes, historians like Thucydides and Herodotus, and philosophers like Socrates, Plato, and Aristotle. There occurred a flowering of art and architecture. It was a golden age of spectacular achievement in art, thought, literature, and architecture.<\/p>\n\n<p class=\"h2\" id=\"TheAgeofHellenism\">The Age of Hellenism<\/p>\n<p>The great glory of Athens withered before the fourth century <span>BC<\/span> was over. Philip of Macedon, with ambitions of empire, drove west, and by 338 <span>BC<\/span> Athens and Thebes were overwhelmed—Greece became united into a Macedonian Empire. Philip was assassinated in 366 <span>BC<\/span>, but Alexander, his son, educated in the Athenian tradition, took up his father’s work and before his own death in 323 <span>BC<\/span> had conquered Persia and reached to the Punjab in India. In the end he exerted his control from the Caucusus to the Libyan Desert and the borders of Ethiopia as well. On the death of Alexander, his vast territories were divided among four generals. After some adjustments three divisions emerged—Egypt under Ptolemy; Asia Minor, Syria, and the East under Seleucus; and Macedonia under Antigonus.<\/p>\n<p>Finally the whole of the Greek area came under the control of the Romans, who moved into Greek areas in 198 <span>BC<\/span> and over the years established a number of Roman provinces, such as Achaia (Acts 18:12). It was into the world of Hellenism, now under Rome, that the Christians moved with the message of the gospel in the first century <span>AD<\/span>.<\/p>\n<p class=\"h2\" id=\"TheGreeksinPalestine\">The Greeks in Palestine<\/p>\n<p>Excavations have shown that there was contact between Palestine and the Aegean areas over many centuries. From the middle Bronze period (the patriarchal age), middle Minoan II pottery has been found at a number of sites. The Philistines, who formed part of the Sea Peoples in the 13th century <span>BC<\/span>, settled in areas of coastal Palestine and developed their own culture there, leaving a great deal of their distinctive pottery. During the period around 1370–1200 <span>BC<\/span>, various peoples from the Aegean and western Asia Minor found their way to Palestine. Mycenaean pottery has been found in a number of sites. From a later period still, numerous examples of Attic black-figure ware from the sixth century <span>BC<\/span>, and Attic red-figure ware from the period around 530–300 <span>BC<\/span>, have been found in excavations. Silver coins struck in imitation of Attic drachmas come from the same period. With the rise of Hellenism and the occupation of Palestine by the Ptolemaic and Seleucid rulers, Greek influence increased greatly. The presence of Greek pottery, like Rhodian jars, and the influence of Greek architectural features in buildings emphasize the significance of the Greek influence in Palestine as well as throughout the Levant region and the hinterland. With the coming of the Romans, these influences continued. Greek was the language of commerce. Indeed, the NT was written in the Greek of ordinary people, and a wide variety of Greek inscriptions has come to light from Roman times.<\/p>\n<p><em>See also<\/em> Alexander #1; Alexandria; Hellenism; Hellenists; Judaism.<\/p>","content_en":"<h3>GREECE, GREEK<\/h3>\n<p>The biblical references to Greece and the Greek people are often ambiguous. In the OT some references have been understood to mean Greece or the Greeks. Javan, the fourth son of Japheth in the “table of nations” (Gn 10), seems to fit a Greek identification (1 Chr 1:5, 7; Is 66:19; Ez 27:13). The name Greece occurs clearly in Daniel 8:21; 10:20; 11:2; and Zechariah 9:13, and Greeks are mentioned in Joel 3:6. In the NT the term “Greek” appears to have the special sense of Hellenist, that is, Jews living in Hellenistic cities (Acts 6:1; 9:29; 11:20). The term in John 12:20, Acts 14:1, and 16:1-3 seems to refer to Greeks specifically. But often in the NT the term “Greek” was used for non-Jews because the Jews recognized only Jews and non-Jews. Hence the term was virtually synonymous with Gentiles (Rom 1:16; 10:12; 1 Cor 1:22, 24; Gal 2:3; 3:28). Sometimes the term “Greek” refers to the language (Jn 19:20; Acts 21:37; Rv 9:11). The use of the term “Greek” for the Syrophoenician woman (Mk 7:26) may be a cultural term. In Acts, references are made to Greeks in the synagogues as observers. These may have been Greeks as such, although certainty is not possible (Acts 14:1; 17:4; 18:4).<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The ancient Greek homeland comprised the southern end of the Balkan Peninsula. But at times Greek speakers were to be found in the islands of the Aegean Sea, western Asia Minor, south Italy, and Sicily.<\/p>\n<p class=\"h2\" id=\"TheEmergenceofGreekCulture\">The Emergence of Greek Culture<\/p>\n<p>After the Persian Wars ended (497 <span>BC<\/span>), Athens entered into a remarkable period of greatness. Athens was rebuilt and its port of Piraeus was fortified. When the Athenian citizens embarked on a course of unbridled democracy, chaos seemed to threaten, but Pericles, a brilliant leader, restored the equilibrium of the state and Athens soon regained her glory. Vast buildings were erected on the Acropolis, notably the Parthenon (dedicated to Athena, the goddess of Athens). Athens became wealthy, partly from the contributions to the Delian League. Athenian sea power grew. There were present in Athens an abundance of slaves, artisans, craftsmen, foreign traders, artists, poets, philosophers, teachers, actors, athletes, scientists, physicians, historians, religious teachers, and experts in military and naval affairs. The great writers of the fifth and early fourth centuries <span>BC<\/span> included dramatists like Aeschylus, Sophocles, and Euripedes, historians like Thucydides and Herodotus, and philosophers like Socrates, Plato, and Aristotle. There occurred a flowering of art and architecture. It was a golden age of spectacular achievement in art, thought, literature, and architecture.<\/p>\n\n<p class=\"h2\" id=\"TheAgeofHellenism\">The Age of Hellenism<\/p>\n<p>The great glory of Athens withered before the fourth century <span>BC<\/span> was over. Philip of Macedon, with ambitions of empire, drove west, and by 338 <span>BC<\/span> Athens and Thebes were overwhelmed—Greece became united into a Macedonian Empire. Philip was assassinated in 366 <span>BC<\/span>, but Alexander, his son, educated in the Athenian tradition, took up his father’s work and before his own death in 323 <span>BC<\/span> had conquered Persia and reached to the Punjab in India. In the end he exerted his control from the Caucusus to the Libyan Desert and the borders of Ethiopia as well. On the death of Alexander, his vast territories were divided among four generals. After some adjustments three divisions emerged—Egypt under Ptolemy; Asia Minor, Syria, and the East under Seleucus; and Macedonia under Antigonus.<\/p>\n<p>Finally the whole of the Greek area came under the control of the Romans, who moved into Greek areas in 198 <span>BC<\/span> and over the years established a number of Roman provinces, such as Achaia (Acts 18:12). It was into the world of Hellenism, now under Rome, that the Christians moved with the message of the gospel in the first century <span>AD<\/span>.<\/p>\n<p class=\"h2\" id=\"TheGreeksinPalestine\">The Greeks in Palestine<\/p>\n<p>Excavations have shown that there was contact between Palestine and the Aegean areas over many centuries. From the middle Bronze period (the patriarchal age), middle Minoan II pottery has been found at a number of sites. The Philistines, who formed part of the Sea Peoples in the 13th century <span>BC<\/span>, settled in areas of coastal Palestine and developed their own culture there, leaving a great deal of their distinctive pottery. During the period around 1370–1200 <span>BC<\/span>, various peoples from the Aegean and western Asia Minor found their way to Palestine. Mycenaean pottery has been found in a number of sites. From a later period still, numerous examples of Attic black-figure ware from the sixth century <span>BC<\/span>, and Attic red-figure ware from the period around 530–300 <span>BC<\/span>, have been found in excavations. Silver coins struck in imitation of Attic drachmas come from the same period. With the rise of Hellenism and the occupation of Palestine by the Ptolemaic and Seleucid rulers, Greek influence increased greatly. The presence of Greek pottery, like Rhodian jars, and the influence of Greek architectural features in buildings emphasize the significance of the Greek influence in Palestine as well as throughout the Levant region and the hinterland. With the coming of the Romans, these influences continued. Greek was the language of commerce. Indeed, the NT was written in the Greek of ordinary people, and a wide variety of Greek inscriptions has come to light from Roman times.<\/p>\n<p><em>See also<\/em> Alexander #1; Alexandria; Hellenism; Hellenists; Judaism.<\/p>","summary_ro":"GREECE, GREEK The biblical references to Greece and the Greek people are often ambiguous. In the OT some references have been understood to mean Greece or the Greeks. Javan, the fourth son of Japheth in the “table of nations” (Gn 10), seems to fit a Greek identification (1 Chr 1:5, 7; Is 66:19; Ez 27:13). The name Greece occurs clearly in Daniel 8:21; 10:20; 11:2; and Zechariah 9:13, and Greeks are mentioned in Joel 3:6. In the NT the term “Greek” appears to have the special sense of Hellenis...","summary_en":"GREECE, GREEK The biblical references to Greece and the Greek people are often ambiguous. In the OT some references have been understood to mean Greece or the Greeks. Javan, the fourth son of Japheth in the “table of nations” (Gn 10), seems to fit a Greek identification (1 Chr 1:5, 7; Is 66:19; Ez 27:13). The name Greece occurs clearly in Daniel 8:21; 10:20; 11:2; and Zechariah 9:13, and Greeks are mentioned in Joel 3:6. In the NT the term “Greek” appears to have the special sense of Hellenis...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18564,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Javan (Person)","title_en":"Javan (Person)","content_ro":"<h3>JAVAN (P<span>erson<\/span>)<\/h3>\n<p>Japheth’s son whose seafaring descendants migrated to the north and west of Canaan (Gn 10:2-4; 1 Chr 1:5-7).<\/p>","content_en":"<h3>JAVAN (P<span>erson<\/span>)<\/h3>\n<p>Japheth’s son whose seafaring descendants migrated to the north and west of Canaan (Gn 10:2-4; 1 Chr 1:5-7).<\/p>","summary_ro":"JAVAN (Person) Japheth’s son whose seafaring descendants migrated to the north and west of Canaan (Gn 10:2-4; 1 Chr 1:5-7).","summary_en":"JAVAN (Person) Japheth’s son whose seafaring descendants migrated to the north and west of Canaan (Gn 10:2-4; 1 Chr 1:5-7).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18566,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Javan* (Place)","title_en":"Javan* (Place)","content_ro":"<h3>JAVAN* (P<span>lace<\/span>)<\/h3>\n<p>Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece.<\/p>\n<p>Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer, this tends to place it in Europe. Japheth is also said to be the father of Elishah, Tarshish, Kittim, and Dodanim or Rodanim (Gn 10:4; 1 Chr 1:7). The connections of these areas or peoples is well known.<\/p>\n<p>Most of the references to Ionia (Greece) are in the prophetic books. In Isaiah 66:19 Javan is named along with Tarshish, Put, Lud, and Tubal as places to which the glory of the Lord will be declared. These are taken as a representative of the distant nations.<\/p>\n<p>In a lengthy prophecy against Tyre, Ezekiel refers to Javan, Tubal, and Meshech as those who traded slaves and bronze vessels for the merchandise of Tyre (Ez 27:13), while in Joel 3:6 Tyre is condemned for having sold the people of Judah and Jerusalem to the Greeks. In Ezekiel 27:19 the Hebrew text reads “Vedan and Javan from Uzal.” This is translated as “Greeks from Uzal” in the <span>nlt<\/span> (see also mg). The <span>nasb<\/span> states, “Vedan and Javan paid for your wares from Uzal”; the <span>kjv<\/span> reads “Dan also and Javan.” The <span>rsv<\/span> (see also mg) follows the Greek translation: “wine from Uzal.”<\/p>\n<p>The references to Javan in Daniel clearly mean Greece. The he-goat who represents the king of Greece (Dn 8:21) is Alexander the Great, whose empire was divided among his four generals upon his death. The prince of Greece in Daniel 10:20 is parallel to the prince of Persia in Daniel 10:13, 20. It has been suggested that “prince” means guardian angel, but the prince of Persia’s opposition to the archangel Michael makes it evident that “prince” is a demonic spirit of high rank (cf. Eph 6:12). Conflict between Persia and Greece is predicted in Daniel 11:2, while the following verse tells of the success of Alexander the Great and the breakup of his empire.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","content_en":"<h3>JAVAN* (P<span>lace<\/span>)<\/h3>\n<p>Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece.<\/p>\n<p>Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer, this tends to place it in Europe. Japheth is also said to be the father of Elishah, Tarshish, Kittim, and Dodanim or Rodanim (Gn 10:4; 1 Chr 1:7). The connections of these areas or peoples is well known.<\/p>\n<p>Most of the references to Ionia (Greece) are in the prophetic books. In Isaiah 66:19 Javan is named along with Tarshish, Put, Lud, and Tubal as places to which the glory of the Lord will be declared. These are taken as a representative of the distant nations.<\/p>\n<p>In a lengthy prophecy against Tyre, Ezekiel refers to Javan, Tubal, and Meshech as those who traded slaves and bronze vessels for the merchandise of Tyre (Ez 27:13), while in Joel 3:6 Tyre is condemned for having sold the people of Judah and Jerusalem to the Greeks. In Ezekiel 27:19 the Hebrew text reads “Vedan and Javan from Uzal.” This is translated as “Greeks from Uzal” in the <span>nlt<\/span> (see also mg). The <span>nasb<\/span> states, “Vedan and Javan paid for your wares from Uzal”; the <span>kjv<\/span> reads “Dan also and Javan.” The <span>rsv<\/span> (see also mg) follows the Greek translation: “wine from Uzal.”<\/p>\n<p>The references to Javan in Daniel clearly mean Greece. The he-goat who represents the king of Greece (Dn 8:21) is Alexander the Great, whose empire was divided among his four generals upon his death. The prince of Greece in Daniel 10:20 is parallel to the prince of Persia in Daniel 10:13, 20. It has been suggested that “prince” means guardian angel, but the prince of Persia’s opposition to the archangel Michael makes it evident that “prince” is a demonic spirit of high rank (cf. Eph 6:12). Conflict between Persia and Greece is predicted in Daniel 11:2, while the following verse tells of the success of Alexander the Great and the breakup of his empire.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","summary_ro":"JAVAN* (Place) Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece. Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer,...","summary_en":"JAVAN* (Place) Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece. Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer,...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23864,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Madai","title_en":"Madai","content_ro":"<h3>MADAI<\/h3>\n<p>Third of Japheth’s seven sons (Gn 10:2; 1 Chr 1:5).<\/p>","content_en":"<h3>MADAI<\/h3>\n<p>Third of Japheth’s seven sons (Gn 10:2; 1 Chr 1:5).<\/p>","summary_ro":"MADAI Third of Japheth’s seven sons (Gn 10:2; 1 Chr 1:5).","summary_en":"MADAI Third of Japheth’s seven sons (Gn 10:2; 1 Chr 1:5).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23909,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Magog","title_en":"Magog","content_ro":"<h3>MAGOG<\/h3>\n<p>Term found only five times in the Bible but significant because of its use in the well-known prophetic passages of Ezekiel 38–39 and Revelation 20. In the register of nations in Genesis 10:2 (see also 1 Chr 1:5), Magog was listed among the sons of Japheth, identifying both an individual and the nation that came forth from him. In Ezekiel and Revelation, Magog came to refer either to a land, a people, or both.<\/p>\n<p>Magog is not mentioned in the contemporary literature of biblical times. Therefore, a definition must come primarily from the witness of Scripture, though writers from later times have given additional clues for the identification of the word. Magog was first identified biblically as a son of Japheth (Gn 10:2; 1 Chr 1:5), along with Tubal and Meshech (cf. Ez 38:2). Ezekiel 38:2 associates Magog with the person Gog, indicating that Magog was the land (along with Tubal and Meshech) over which Gog ruled. Ezekiel 39:6 uses the term Magog to speak of the people from the land of Magog. Together, Ezekiel 38 and 39 present an invasion of Israel in the latter days (cf. Ez 38:8-16) by Gog and his people from the land of Magog, along with peoples from every corner of the known world (cf. vv 5-6).<\/p>\n<p>Revelation 20:8 depicts Gog and Magog as invading the land of Israel with a great company of nations from every part of the world. It certainly appears that Ezekiel and Revelation had the same event of the latter days in mind. Revelation 20:8 can be understood to identify Gog as Satan and to see Magog as invading peoples who come with Satan. Some see “Gog and Magog” in Revelation 20:8 as a symbol of a future great battle at the end of the millennium that is similar to the invasion in Ezekiel 38–39, but the terms themselves are not identified specifically. Some see Magog in Revelation 20 as another person along with Gog.<\/p>\n<p>Extrabiblical writings give additional clues. Josephus’s <em>Antiquities<\/em> 1.6.1 equates Magog with the Scythians of the north who lived in the area of present-day Turkey and south-central Russia. Jubilees 7:19 and 9:8 refer to Magog as the “northern barbarians.” In the OT, Magog is associated with Tubal and Meshech, geographical areas normally believed to lie in the mountainous region between, and south of, the Caspian and Black Seas.<\/p>\n<p>The available data argue for the identification of Magog in Ezekiel and Revelation with the northern barbarian hordes (perhaps the area of the Scythians) from the modern geographical region of Turkey and south-central Russia who will invade Israel under the leadership of Gog in the latter days. However, there is no warrant in the Scripture or elsewhere to conjecture that these modern nations are <em>the<\/em> identification of these terms.<\/p>","content_en":"<h3>MAGOG<\/h3>\n<p>Term found only five times in the Bible but significant because of its use in the well-known prophetic passages of Ezekiel 38–39 and Revelation 20. In the register of nations in Genesis 10:2 (see also 1 Chr 1:5), Magog was listed among the sons of Japheth, identifying both an individual and the nation that came forth from him. In Ezekiel and Revelation, Magog came to refer either to a land, a people, or both.<\/p>\n<p>Magog is not mentioned in the contemporary literature of biblical times. Therefore, a definition must come primarily from the witness of Scripture, though writers from later times have given additional clues for the identification of the word. Magog was first identified biblically as a son of Japheth (Gn 10:2; 1 Chr 1:5), along with Tubal and Meshech (cf. Ez 38:2). Ezekiel 38:2 associates Magog with the person Gog, indicating that Magog was the land (along with Tubal and Meshech) over which Gog ruled. Ezekiel 39:6 uses the term Magog to speak of the people from the land of Magog. Together, Ezekiel 38 and 39 present an invasion of Israel in the latter days (cf. Ez 38:8-16) by Gog and his people from the land of Magog, along with peoples from every corner of the known world (cf. vv 5-6).<\/p>\n<p>Revelation 20:8 depicts Gog and Magog as invading the land of Israel with a great company of nations from every part of the world. It certainly appears that Ezekiel and Revelation had the same event of the latter days in mind. Revelation 20:8 can be understood to identify Gog as Satan and to see Magog as invading peoples who come with Satan. Some see “Gog and Magog” in Revelation 20:8 as a symbol of a future great battle at the end of the millennium that is similar to the invasion in Ezekiel 38–39, but the terms themselves are not identified specifically. Some see Magog in Revelation 20 as another person along with Gog.<\/p>\n<p>Extrabiblical writings give additional clues. Josephus’s <em>Antiquities<\/em> 1.6.1 equates Magog with the Scythians of the north who lived in the area of present-day Turkey and south-central Russia. Jubilees 7:19 and 9:8 refer to Magog as the “northern barbarians.” In the OT, Magog is associated with Tubal and Meshech, geographical areas normally believed to lie in the mountainous region between, and south of, the Caspian and Black Seas.<\/p>\n<p>The available data argue for the identification of Magog in Ezekiel and Revelation with the northern barbarian hordes (perhaps the area of the Scythians) from the modern geographical region of Turkey and south-central Russia who will invade Israel under the leadership of Gog in the latter days. However, there is no warrant in the Scripture or elsewhere to conjecture that these modern nations are <em>the<\/em> identification of these terms.<\/p>","summary_ro":"MAGOG Term found only five times in the Bible but significant because of its use in the well-known prophetic passages of Ezekiel 38–39 and Revelation 20. In the register of nations in Genesis 10:2 (see also 1 Chr 1:5), Magog was listed among the sons of Japheth, identifying both an individual and the nation that came forth from him. In Ezekiel and Revelation, Magog came to refer either to a land, a people, or both. Magog is not mentioned in the contemporary literature of biblical times. There...","summary_en":"MAGOG Term found only five times in the Bible but significant because of its use in the well-known prophetic passages of Ezekiel 38–39 and Revelation 20. In the register of nations in Genesis 10:2 (see also 1 Chr 1:5), Magog was listed among the sons of Japheth, identifying both an individual and the nation that came forth from him. In Ezekiel and Revelation, Magog came to refer either to a land, a people, or both. Magog is not mentioned in the contemporary literature of biblical times. There...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37392,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tiras","title_en":"Tiras","content_ro":"<h3>TIRAS<\/h3>\n<p>Japheth’s seventh son listed in the “table of nations” (Gn 10:2; 1 Chr 1:5). His descendants have been alternately linked to the Thracians, the Agathyrsi, the tribes of the Taurus mountain region, and the maritime Tyrrheni, but all of these identifications are purely speculative.<\/p>","content_en":"<h3>TIRAS<\/h3>\n<p>Japheth’s seventh son listed in the “table of nations” (Gn 10:2; 1 Chr 1:5). His descendants have been alternately linked to the Thracians, the Agathyrsi, the tribes of the Taurus mountain region, and the maritime Tyrrheni, but all of these identifications are purely speculative.<\/p>","summary_ro":"TIRAS Japheth’s seventh son listed in the “table of nations” (Gn 10:2; 1 Chr 1:5). His descendants have been alternately linked to the Thracians, the Agathyrsi, the tribes of the Taurus mountain region, and the maritime Tyrrheni, but all of these identifications are purely speculative.","summary_en":"TIRAS Japheth’s seventh son listed in the “table of nations” (Gn 10:2; 1 Chr 1:5). His descendants have been alternately linked to the Thracians, the Agathyrsi, the tribes of the Taurus mountain region, and the maritime Tyrrheni, but all of these identifications are purely speculative.","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37751,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tubal","title_en":"Tubal","content_ro":"<h3>TUBAL<\/h3>\n<p>Fifth of the listed sons of Japheth in the table of nations (Gn 10:2; 1 Chr 1:5). Tubal later gained significance in the prophetic writings of Isaiah and Ezekiel as one of the nations that would be judged for threatening God’s people (Is 66:19; Ez 27:13; 32:26; 38:2-3; 39:1). Tubal is typically mentioned with Javan and Meshech as either nations of the north or nations of the coastlands (Is 66:19; Ez 38:2). The fact that Tubal traded with Tyre (Ez 27:13) supports the premise that Tubal was located in a coastland region. Beyond this sketchy evidence, it is difficult to determine Tubal’s precise ethnic identification or location. It has been identified with the Scythians, the Iberians, the region between the Black and the Caspian Seas, Thessaly, and various Hittite tribes.<\/p>","content_en":"<h3>TUBAL<\/h3>\n<p>Fifth of the listed sons of Japheth in the table of nations (Gn 10:2; 1 Chr 1:5). Tubal later gained significance in the prophetic writings of Isaiah and Ezekiel as one of the nations that would be judged for threatening God’s people (Is 66:19; Ez 27:13; 32:26; 38:2-3; 39:1). Tubal is typically mentioned with Javan and Meshech as either nations of the north or nations of the coastlands (Is 66:19; Ez 38:2). The fact that Tubal traded with Tyre (Ez 27:13) supports the premise that Tubal was located in a coastland region. Beyond this sketchy evidence, it is difficult to determine Tubal’s precise ethnic identification or location. It has been identified with the Scythians, the Iberians, the region between the Black and the Caspian Seas, Thessaly, and various Hittite tribes.<\/p>","summary_ro":"TUBAL Fifth of the listed sons of Japheth in the table of nations (Gn 10:2; 1 Chr 1:5). Tubal later gained significance in the prophetic writings of Isaiah and Ezekiel as one of the nations that would be judged for threatening God’s people (Is 66:19; Ez 27:13; 32:26; 38:2-3; 39:1). Tubal is typically mentioned with Javan and Meshech as either nations of the north or nations of the coastlands (Is 66:19; Ez 38:2). The fact that Tubal traded with Tyre (Ez 27:13) supports the premise that Tubal w...","summary_en":"TUBAL Fifth of the listed sons of Japheth in the table of nations (Gn 10:2; 1 Chr 1:5). Tubal later gained significance in the prophetic writings of Isaiah and Ezekiel as one of the nations that would be judged for threatening God’s people (Is 66:19; Ez 27:13; 32:26; 38:2-3; 39:1). Tubal is typically mentioned with Javan and Meshech as either nations of the north or nations of the coastlands (Is 66:19; Ez 38:2). The fact that Tubal traded with Tyre (Ez 27:13) supports the premise that Tubal w...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47537,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:5","title_en":"Study Note: 1 Cronici 1:5","content_ro":"<p><strong>1:5-23<\/strong> The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).<\/p>","content_en":"<p><strong>1:5-23<\/strong> The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).<\/p>","summary_ro":"1:5-23 The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).","summary_en":"1:5-23 The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75163,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:5","title_en":"Study Note: 1 Cronici 1:5","content_ro":"<p><strong>1:5-23<\/strong> The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).<\/p>","content_en":"<p><strong>1:5-23<\/strong> The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).<\/p>","summary_ro":"1:5-23 The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).","summary_en":"1:5-23 The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:5","title_en":"Study Note: 1 Cronici 1:5","content_ro":"<p><strong>1:5-23<\/strong> The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).<\/p>","content_en":"<p><strong>1:5-23<\/strong> The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).<\/p>","summary_ro":"1:5-23 The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).","summary_en":"1:5-23 The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130415,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:5","title_en":"Study Note: 1 Cronici 1:5","content_ro":"<p><strong>1:5-23<\/strong> The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).<\/p>","content_en":"<p><strong>1:5-23<\/strong> The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).<\/p>","summary_ro":"1:5-23 The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).","summary_en":"1:5-23 The record of Noah’s descendants establishes Abraham’s place in history. The ethnic backdrop of the seventy nations of the world provides the context for Israel’s history (cp. Gen 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":2906,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashchenaz*","title_en":"Ashchenaz*","content_ro":"<h3>ASHCHENAZ*<\/h3>\n<p>KJV form of Ashkenaz, Gomer’s son, in 1 Chronicles 1:6 and Jeremiah 51:27. <em>See<\/em> Ashkenaz.<\/p>","content_en":"<h3>ASHCHENAZ*<\/h3>\n<p>KJV form of Ashkenaz, Gomer’s son, in 1 Chronicles 1:6 and Jeremiah 51:27. <em>See<\/em> Ashkenaz.<\/p>","summary_ro":"ASHCHENAZ* KJV form of Ashkenaz, Gomer’s son, in 1 Chronicles 1:6 and Jeremiah 51:27. See Ashkenaz.","summary_en":"ASHCHENAZ* KJV form of Ashkenaz, Gomer’s son, in 1 Chronicles 1:6 and Jeremiah 51:27. See Ashkenaz.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2997,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ashkenaz","title_en":"Ashkenaz","content_ro":"<h3>ASHKENAZ<\/h3>\n<p>Gomer’s son and Noah’s great-grandson in Japheth’s line (Gn 10:1-3; 1 Chr 1:6). Mention of the kingdom of Ashkenaz along with Ararat and Minni (Jer 51:27) suggests that he was the ancestor of the Scythians, a people who resided in the Ararat region in Jeremiah’s time. An active, warlike people, the Scythians contributed to the unrest of the Assyrian Empire and to its eventual collapse. The plural term “Ashkenazim” is now used for the Jews who settled in middle and eastern Europe after the Dispersion, in contrast with the Sephardim, those who settled in the Iberian Peninsula (Spain and Portugal).<\/p>","content_en":"<h3>ASHKENAZ<\/h3>\n<p>Gomer’s son and Noah’s great-grandson in Japheth’s line (Gn 10:1-3; 1 Chr 1:6). Mention of the kingdom of Ashkenaz along with Ararat and Minni (Jer 51:27) suggests that he was the ancestor of the Scythians, a people who resided in the Ararat region in Jeremiah’s time. An active, warlike people, the Scythians contributed to the unrest of the Assyrian Empire and to its eventual collapse. The plural term “Ashkenazim” is now used for the Jews who settled in middle and eastern Europe after the Dispersion, in contrast with the Sephardim, those who settled in the Iberian Peninsula (Spain and Portugal).<\/p>","summary_ro":"ASHKENAZ Gomer’s son and Noah’s great-grandson in Japheth’s line (Gn 10:1-3; 1 Chr 1:6). Mention of the kingdom of Ashkenaz along with Ararat and Minni (Jer 51:27) suggests that he was the ancestor of the Scythians, a people who resided in the Ararat region in Jeremiah’s time. An active, warlike people, the Scythians contributed to the unrest of the Assyrian Empire and to its eventual collapse. The plural term “Ashkenazim” is now used for the Jews who settled in middle and eastern Europe afte...","summary_en":"ASHKENAZ Gomer’s son and Noah’s great-grandson in Japheth’s line (Gn 10:1-3; 1 Chr 1:6). Mention of the kingdom of Ashkenaz along with Ararat and Minni (Jer 51:27) suggests that he was the ancestor of the Scythians, a people who resided in the Ararat region in Jeremiah’s time. An active, warlike people, the Scythians contributed to the unrest of the Assyrian Empire and to its eventual collapse. The plural term “Ashkenazim” is now used for the Jews who settled in middle and eastern Europe afte...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9639,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Diphath*","title_en":"Diphath*","content_ro":"<h3>DIPHATH*<\/h3>\n<p>Alternate spelling of Riphath, Gomer’s son, in 1 Chronicles 1:6. <em>See<\/em> Riphath.<\/p>","content_en":"<h3>DIPHATH*<\/h3>\n<p>Alternate spelling of Riphath, Gomer’s son, in 1 Chronicles 1:6. <em>See<\/em> Riphath.<\/p>","summary_ro":"DIPHATH* Alternate spelling of Riphath, Gomer’s son, in 1 Chronicles 1:6. See Riphath.","summary_en":"DIPHATH* Alternate spelling of Riphath, Gomer’s son, in 1 Chronicles 1:6. See Riphath.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14475,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gomer","title_en":"Gomer","content_ro":"<h3>GOMER<\/h3>\n<li>1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6).<\/li>\n<li>2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behavior served as an illustration of Israel’s infidelity to God (Hos 1–3).<\/li>\n<p><em>See also<\/em> Hosea (Person).<\/p>","content_en":"<h3>GOMER<\/h3>\n<li>1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6).<\/li>\n<li>2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behavior served as an illustration of Israel’s infidelity to God (Hos 1–3).<\/li>\n<p><em>See also<\/em> Hosea (Person).<\/p>","summary_ro":"GOMER 1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6). 2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behav...","summary_en":"GOMER 1. Son of Japheth, who was a son of Noah (Gn 10:2; cf. 1 Chr 1:5). He had three sons: Ashkenaz, Riphath, and Togarmah (Gn 10:3; 1 Chr 1:6). He is the progenitor of the ancient Cimmerians, who according to Ezekiel’s prophecy would join with Gog, the leader of the Magogites, in an effort to stamp out Israel (Ez 38:6). 2. Diblaim’s daughter, a prostitute, who then became the wife of Hosea by divine command. Having borne Hosea children, she lapsed into immorality but was redeemed. Her behav...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33186,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Riphath","title_en":"Riphath","content_ro":"<h3>RIPHATH<\/h3>\n<p>Gomer’s son and the brother of Ashkenaz and Togarmah, non-Semitic descendants of Noah through Japheth’s line (Gn 10:3). First Chronicles 1:6, a parallel passage, reads Diphath instead of Riphath, undoubtedly a latter copyist’s misspelling that was never corrected.<\/p>","content_en":"<h3>RIPHATH<\/h3>\n<p>Gomer’s son and the brother of Ashkenaz and Togarmah, non-Semitic descendants of Noah through Japheth’s line (Gn 10:3). First Chronicles 1:6, a parallel passage, reads Diphath instead of Riphath, undoubtedly a latter copyist’s misspelling that was never corrected.<\/p>","summary_ro":"RIPHATH Gomer’s son and the brother of Ashkenaz and Togarmah, non-Semitic descendants of Noah through Japheth’s line (Gn 10:3). First Chronicles 1:6, a parallel passage, reads Diphath instead of Riphath, undoubtedly a latter copyist’s misspelling that was never corrected.","summary_en":"RIPHATH Gomer’s son and the brother of Ashkenaz and Togarmah, non-Semitic descendants of Noah through Japheth’s line (Gn 10:3). First Chronicles 1:6, a parallel passage, reads Diphath instead of Riphath, undoubtedly a latter copyist’s misspelling that was never corrected.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37513,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Togarmah","title_en":"Togarmah","content_ro":"<h3>TOGARMAH<\/h3>\n<p>Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified Togarmah with Armenia. The Armenians identify Togarmah (Thorgon) as the founder of their race.<\/p>","content_en":"<h3>TOGARMAH<\/h3>\n<p>Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified Togarmah with Armenia. The Armenians identify Togarmah (Thorgon) as the founder of their race.<\/p>","summary_ro":"TOGARMAH Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified T...","summary_en":"TOGARMAH Third son of Gomer, a descendant of Japheth (Gn 10:3; 1 Chr 1:6). Beth-togarmah (“house of Togarmah”) appears in Ezekiel’s prophecy against the nations that opposed Israel (Ez 27:14; 38:6). Beth-togarmah was one of the principal trading partners of Tyre, providing war horses and mules. Since Togarmah is consistently linked with Javan, Tubal, Meshech, Dedan, and Tarshish, Ezekiel probably had the ethnographic lists of Genesis 10 in mind. As an ethnographic term, most have identified T...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":9811,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dodanim*","title_en":"Dodanim*","content_ro":"<h3>DODANIM*<\/h3>\n<p>Descendants of Noah’s son Japheth (Gn 10:4). The name is emended to Rodanim in 1 Chronicles 1:7. <em>See<\/em> Rodanim.<\/p>","content_en":"<h3>DODANIM*<\/h3>\n<p>Descendants of Noah’s son Japheth (Gn 10:4). The name is emended to Rodanim in 1 Chronicles 1:7. <em>See<\/em> Rodanim.<\/p>","summary_ro":"DODANIM* Descendants of Noah’s son Japheth (Gn 10:4). The name is emended to Rodanim in 1 Chronicles 1:7. See Rodanim.","summary_en":"DODANIM* Descendants of Noah’s son Japheth (Gn 10:4). The name is emended to Rodanim in 1 Chronicles 1:7. See Rodanim.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10663,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elishah","title_en":"Elishah","content_ro":"<h3>ELISHAH<\/h3>\n<p>Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.<\/p>","content_en":"<h3>ELISHAH<\/h3>\n<p>Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.<\/p>","summary_ro":"ELISHAH Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.","summary_en":"ELISHAH Javan’s son (Gn 10:4; 1 Chr 1:7). The Hebrew term for Greece is Javan; hence, Elishah could be the term for the western Aegean islands or coastlands (cf. Gn 10:5) that supplied dye stuffs to the inhabitants of Tyre (Ez 27:7). The Jewish historian Josephus identified Elishah with the Aeolians; other suggestions are Carthage in North Africa, Hellas, Italy, and Elis. A Mediterranean site seems probable from the context of Ezekiel 27:6-7, perhaps an area of Cyprus that exported copper.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18568,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Javan* (Place)","title_en":"Javan* (Place)","content_ro":"<h3>JAVAN* (P<span>lace<\/span>)<\/h3>\n<p>Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece.<\/p>\n<p>Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer, this tends to place it in Europe. Japheth is also said to be the father of Elishah, Tarshish, Kittim, and Dodanim or Rodanim (Gn 10:4; 1 Chr 1:7). The connections of these areas or peoples is well known.<\/p>\n<p>Most of the references to Ionia (Greece) are in the prophetic books. In Isaiah 66:19 Javan is named along with Tarshish, Put, Lud, and Tubal as places to which the glory of the Lord will be declared. These are taken as a representative of the distant nations.<\/p>\n<p>In a lengthy prophecy against Tyre, Ezekiel refers to Javan, Tubal, and Meshech as those who traded slaves and bronze vessels for the merchandise of Tyre (Ez 27:13), while in Joel 3:6 Tyre is condemned for having sold the people of Judah and Jerusalem to the Greeks. In Ezekiel 27:19 the Hebrew text reads “Vedan and Javan from Uzal.” This is translated as “Greeks from Uzal” in the <span>nlt<\/span> (see also mg). The <span>nasb<\/span> states, “Vedan and Javan paid for your wares from Uzal”; the <span>kjv<\/span> reads “Dan also and Javan.” The <span>rsv<\/span> (see also mg) follows the Greek translation: “wine from Uzal.”<\/p>\n<p>The references to Javan in Daniel clearly mean Greece. The he-goat who represents the king of Greece (Dn 8:21) is Alexander the Great, whose empire was divided among his four generals upon his death. The prince of Greece in Daniel 10:20 is parallel to the prince of Persia in Daniel 10:13, 20. It has been suggested that “prince” means guardian angel, but the prince of Persia’s opposition to the archangel Michael makes it evident that “prince” is a demonic spirit of high rank (cf. Eph 6:12). Conflict between Persia and Greece is predicted in Daniel 11:2, while the following verse tells of the success of Alexander the Great and the breakup of his empire.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","content_en":"<h3>JAVAN* (P<span>lace<\/span>)<\/h3>\n<p>Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece.<\/p>\n<p>Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer, this tends to place it in Europe. Japheth is also said to be the father of Elishah, Tarshish, Kittim, and Dodanim or Rodanim (Gn 10:4; 1 Chr 1:7). The connections of these areas or peoples is well known.<\/p>\n<p>Most of the references to Ionia (Greece) are in the prophetic books. In Isaiah 66:19 Javan is named along with Tarshish, Put, Lud, and Tubal as places to which the glory of the Lord will be declared. These are taken as a representative of the distant nations.<\/p>\n<p>In a lengthy prophecy against Tyre, Ezekiel refers to Javan, Tubal, and Meshech as those who traded slaves and bronze vessels for the merchandise of Tyre (Ez 27:13), while in Joel 3:6 Tyre is condemned for having sold the people of Judah and Jerusalem to the Greeks. In Ezekiel 27:19 the Hebrew text reads “Vedan and Javan from Uzal.” This is translated as “Greeks from Uzal” in the <span>nlt<\/span> (see also mg). The <span>nasb<\/span> states, “Vedan and Javan paid for your wares from Uzal”; the <span>kjv<\/span> reads “Dan also and Javan.” The <span>rsv<\/span> (see also mg) follows the Greek translation: “wine from Uzal.”<\/p>\n<p>The references to Javan in Daniel clearly mean Greece. The he-goat who represents the king of Greece (Dn 8:21) is Alexander the Great, whose empire was divided among his four generals upon his death. The prince of Greece in Daniel 10:20 is parallel to the prince of Persia in Daniel 10:13, 20. It has been suggested that “prince” means guardian angel, but the prince of Persia’s opposition to the archangel Michael makes it evident that “prince” is a demonic spirit of high rank (cf. Eph 6:12). Conflict between Persia and Greece is predicted in Daniel 11:2, while the following verse tells of the success of Alexander the Great and the breakup of his empire.<\/p>\n<p><em>See also<\/em> Greece, Greek.<\/p>","summary_ro":"JAVAN* (Place) Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece. Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer,...","summary_en":"JAVAN* (Place) Location commonly identified with Greece. The name is linguistically associated with Ionia, a region in westernmost Asia Minor that was colonized by Greeks. By extension, Javan came to be applied to Greece itself. In most occurrences in the Greek translation of the Bible, Javan appears as “Hellas,” Greece. Some hints as to its location are given as early as the “table of nations,” where Javan appears as the fourth son of Japheth (Gn 10:2; cf. 1 Chr 1:5); moving west from Gomer,...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33059,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rhodes","title_en":"Rhodes","content_ro":"<h3>RHODES<\/h3>\n<p>Port of call on Paul’s return trip to Jerusalem from his third missionary journey (Acts 21:1). The mention of Rhodes in Genesis 10:4, Ezekiel 27:15, and 1 Chronicles 1:7 is not based on the Hebrew text of the OT but on its Greek translation. The island of Rhodes, an area of more than 500 square miles (1,295 square kilometers), is situated near the southeast coast of modern Turkey.<\/p>\n<p>In Paul’s time the island had long been an important establishment of Dorian Greek culture, with several cities. Rhodes, the capital, lay on the busiest ancient sea route between the ports of Italy and the province of Asia to the west, and those of Syria and Egypt to the east. It was distinguished for its natural harbor and public works. Rhodes was a prominent center for business and supplied most of the precedents for Roman law of the sea. The second century <span>BC<\/span> marked the height of its political power, which included control of most of Caria and Lycia on the mainland of Asia Minor. Roman power first deprived Rhodes of its commercial domination, and during the Roman civil wars of the first century <span>BC<\/span>, it was reduced politically to little more than a provincial town in the Roman Empire.<\/p>\n<p>To celebrate a military victory in 280 <span>BC<\/span>, the city of Rhodes erected an immense bronze statue of the Greek sun god, 121 feet (36.9 meters) tall—about the height of the Statue of Liberty. It was 12 years in the making, and soon after its completion, an earthquake broke it off at the knees (224 <span>BC<\/span>). But the fragmented ruins remained as a curiosity until Arab occupation of the island in the seventh century. This Colossus of Rhodes was included in some ancient lists of wonders of the world.<\/p>","content_en":"<h3>RHODES<\/h3>\n<p>Port of call on Paul’s return trip to Jerusalem from his third missionary journey (Acts 21:1). The mention of Rhodes in Genesis 10:4, Ezekiel 27:15, and 1 Chronicles 1:7 is not based on the Hebrew text of the OT but on its Greek translation. The island of Rhodes, an area of more than 500 square miles (1,295 square kilometers), is situated near the southeast coast of modern Turkey.<\/p>\n<p>In Paul’s time the island had long been an important establishment of Dorian Greek culture, with several cities. Rhodes, the capital, lay on the busiest ancient sea route between the ports of Italy and the province of Asia to the west, and those of Syria and Egypt to the east. It was distinguished for its natural harbor and public works. Rhodes was a prominent center for business and supplied most of the precedents for Roman law of the sea. The second century <span>BC<\/span> marked the height of its political power, which included control of most of Caria and Lycia on the mainland of Asia Minor. Roman power first deprived Rhodes of its commercial domination, and during the Roman civil wars of the first century <span>BC<\/span>, it was reduced politically to little more than a provincial town in the Roman Empire.<\/p>\n<p>To celebrate a military victory in 280 <span>BC<\/span>, the city of Rhodes erected an immense bronze statue of the Greek sun god, 121 feet (36.9 meters) tall—about the height of the Statue of Liberty. It was 12 years in the making, and soon after its completion, an earthquake broke it off at the knees (224 <span>BC<\/span>). But the fragmented ruins remained as a curiosity until Arab occupation of the island in the seventh century. This Colossus of Rhodes was included in some ancient lists of wonders of the world.<\/p>","summary_ro":"RHODES Port of call on Paul’s return trip to Jerusalem from his third missionary journey (Acts 21:1). The mention of Rhodes in Genesis 10:4, Ezekiel 27:15, and 1 Chronicles 1:7 is not based on the Hebrew text of the OT but on its Greek translation. The island of Rhodes, an area of more than 500 square miles (1,295 square kilometers), is situated near the southeast coast of modern Turkey. In Paul’s time the island had long been an important establishment of Dorian Greek culture, with several c...","summary_en":"RHODES Port of call on Paul’s return trip to Jerusalem from his third missionary journey (Acts 21:1). The mention of Rhodes in Genesis 10:4, Ezekiel 27:15, and 1 Chronicles 1:7 is not based on the Hebrew text of the OT but on its Greek translation. The island of Rhodes, an area of more than 500 square miles (1,295 square kilometers), is situated near the southeast coast of modern Turkey. In Paul’s time the island had long been an important establishment of Dorian Greek culture, with several c...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33195,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rodanim","title_en":"Rodanim","content_ro":"<h3>RODANIM<\/h3>\n<p>Fourth son of Javan and a descendant of Noah through Japheth’s line (1 Chr 1:7). An alternate spelling in Genesis 10:4 reads Dodanim, possibly a copyist’s error. Both words probably refer to the Greek peoples of Rhodes and its neighboring islands in the Aegean Sea.<\/p>","content_en":"<h3>RODANIM<\/h3>\n<p>Fourth son of Javan and a descendant of Noah through Japheth’s line (1 Chr 1:7). An alternate spelling in Genesis 10:4 reads Dodanim, possibly a copyist’s error. Both words probably refer to the Greek peoples of Rhodes and its neighboring islands in the Aegean Sea.<\/p>","summary_ro":"RODANIM Fourth son of Javan and a descendant of Noah through Japheth’s line (1 Chr 1:7). An alternate spelling in Genesis 10:4 reads Dodanim, possibly a copyist’s error. Both words probably refer to the Greek peoples of Rhodes and its neighboring islands in the Aegean Sea.","summary_en":"RODANIM Fourth son of Javan and a descendant of Noah through Japheth’s line (1 Chr 1:7). An alternate spelling in Genesis 10:4 reads Dodanim, possibly a copyist’s error. Both words probably refer to the Greek peoples of Rhodes and its neighboring islands in the Aegean Sea.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36768,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tarshish (Person)","title_en":"Tarshish (Person)","content_ro":"<h3>TARSHISH (P<span>erson<\/span>)<\/h3>\n<li>1. One of Javan’s four sons and a descendant of Noah through Japheth’s line (1 Chr 1:7).<\/li>\n<li>2. Sixth of Bilhan’s seven sons. He was a capable leader in Benjamin’s tribe and numbered among those able to go to war (1 Chr 7:10).<\/li>\n<li>3. One of the seven princes of Persia and Media. These men had personal access to King Ahasuerus’s presence and positions of honor second only to the king himself (Est 1:14).<\/li>","content_en":"<h3>TARSHISH (P<span>erson<\/span>)<\/h3>\n<li>1. One of Javan’s four sons and a descendant of Noah through Japheth’s line (1 Chr 1:7).<\/li>\n<li>2. Sixth of Bilhan’s seven sons. He was a capable leader in Benjamin’s tribe and numbered among those able to go to war (1 Chr 7:10).<\/li>\n<li>3. One of the seven princes of Persia and Media. These men had personal access to King Ahasuerus’s presence and positions of honor second only to the king himself (Est 1:14).<\/li>","summary_ro":"TARSHISH (Person) 1. One of Javan’s four sons and a descendant of Noah through Japheth’s line (1 Chr 1:7). 2. Sixth of Bilhan’s seven sons. He was a capable leader in Benjamin’s tribe and numbered among those able to go to war (1 Chr 7:10). 3. One of the seven princes of Persia and Media. These men had personal access to King Ahasuerus’s presence and positions of honor second only to the king himself (Est 1:14).","summary_en":"TARSHISH (Person) 1. One of Javan’s four sons and a descendant of Noah through Japheth’s line (1 Chr 1:7). 2. Sixth of Bilhan’s seven sons. He was a capable leader in Benjamin’s tribe and numbered among those able to go to war (1 Chr 7:10). 3. One of the seven princes of Persia and Media. These men had personal access to King Ahasuerus’s presence and positions of honor second only to the king himself (Est 1:14).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":8393,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Cush (Person)","title_en":"Cush (Person)","content_ro":"<h3>CUSH (P<span>erson<\/span>)<\/h3>\n<li>1. Eldest of Ham’s four sons (Gn 10:6; 1 Chr 1:8). Because the other three (Egypt, Put, and Canaan) are place-names, it is likely that Cush also is a place. It is usually identified with Ethiopia. <em>See<\/em> Cush (Place); Ethiopia.<\/li>\n<li>2. Benjamite and presumably David’s enemy, mentioned in the title of Psalm 7.<\/li>","content_en":"<h3>CUSH (P<span>erson<\/span>)<\/h3>\n<li>1. Eldest of Ham’s four sons (Gn 10:6; 1 Chr 1:8). Because the other three (Egypt, Put, and Canaan) are place-names, it is likely that Cush also is a place. It is usually identified with Ethiopia. <em>See<\/em> Cush (Place); Ethiopia.<\/li>\n<li>2. Benjamite and presumably David’s enemy, mentioned in the title of Psalm 7.<\/li>","summary_ro":"CUSH (Person) 1. Eldest of Ham’s four sons (Gn 10:6; 1 Chr 1:8). Because the other three (Egypt, Put, and Canaan) are place-names, it is likely that Cush also is a place. It is usually identified with Ethiopia. See Cush (Place); Ethiopia. 2. Benjamite and presumably David’s enemy, mentioned in the title of Psalm 7.","summary_en":"CUSH (Person) 1. Eldest of Ham’s four sons (Gn 10:6; 1 Chr 1:8). Because the other three (Egypt, Put, and Canaan) are place-names, it is likely that Cush also is a place. It is usually identified with Ethiopia. See Cush (Place); Ethiopia. 2. Benjamite and presumably David’s enemy, mentioned in the title of Psalm 7.","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11250,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ethiopia","title_en":"Ethiopia","content_ro":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","content_en":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","summary_ro":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","summary_en":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15117,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ham (Person)","title_en":"Ham (Person)","content_ro":"<h3>HAM (P<span>erson<\/span>)<\/h3>\n<p>Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan.<\/p>\n<p>After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the incident to Shem and Japheth, who covered Noah up discreetly. When Noah awoke and learned what “his youngest son” (seen by some as Ham) had done, he cursed Ham’s son Canaan, saying his brothers (Cush, Mizraim, and Put) and Shem and Japheth would rule over him. But if Ham is the one referred to in 9:24 as offending Noah, why should the curse fall on his son Canaan? The most likely answer is that Ham is not being referred to in verse 24. The expression is “his youngest son” (the “younger” of the <span>kjv<\/span> is hardly possible in Hebrew), whereas Ham is repeatedly seen as the second of the brothers, not the youngest (5:32; 6:10; 7:13; 9:18; 10:1), the explicit order of the sons indicating age. Instead, “his youngest son” refers to Canaan, and to some base deed not being recorded, on whom the curse falls. “Son” used for “grandson” is common Semitic material, and it seems to have been used here in this way since Canaan is the “youngest” of the (grand)sons. The curse, then, as the text clearly says, is on Canaan rather than Ham. Canaan (and his posterity) is to be subjugated by Japheth and Shem with the Canaanites, finally disappearing by NT times.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","content_en":"<h3>HAM (P<span>erson<\/span>)<\/h3>\n<p>Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan.<\/p>\n<p>After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the incident to Shem and Japheth, who covered Noah up discreetly. When Noah awoke and learned what “his youngest son” (seen by some as Ham) had done, he cursed Ham’s son Canaan, saying his brothers (Cush, Mizraim, and Put) and Shem and Japheth would rule over him. But if Ham is the one referred to in 9:24 as offending Noah, why should the curse fall on his son Canaan? The most likely answer is that Ham is not being referred to in verse 24. The expression is “his youngest son” (the “younger” of the <span>kjv<\/span> is hardly possible in Hebrew), whereas Ham is repeatedly seen as the second of the brothers, not the youngest (5:32; 6:10; 7:13; 9:18; 10:1), the explicit order of the sons indicating age. Instead, “his youngest son” refers to Canaan, and to some base deed not being recorded, on whom the curse falls. “Son” used for “grandson” is common Semitic material, and it seems to have been used here in this way since Canaan is the “youngest” of the (grand)sons. The curse, then, as the text clearly says, is on Canaan rather than Ham. Canaan (and his posterity) is to be subjugated by Japheth and Shem with the Canaanites, finally disappearing by NT times.<\/p>\n<p><em>See also<\/em> Nations; Noah #1.<\/p>","summary_ro":"HAM (Person) Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan. After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the ...","summary_en":"HAM (Person) Second son of Noah (Gn 5:32; 6:10; 7:13; 9:18, 22; 10:1, 6, 20). Ham had four sons whose names were Cush, Mizraim (Hebrew for Egypt), Put, and Canaan (Gn 10:6; 1 Chr 1:8). Ham, then, is seen as the ancestor of the Egyptians (though a mixed race apparently occurs later), as well as of peoples in Africa, Arabia, and Canaan. After the Flood, Noah began cultivating vineyards, and on one occasion exposed himself while drunk (Gn 9:20-24). Ham saw his father lying naked and related the ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32203,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Put (Person)","title_en":"Put (Person)","content_ro":"<h3>PUT (<span>Person<\/span>)<\/h3>\n<p>Third of Ham’s four sons, who most likely settled in northern Africa and is perhaps the forefather of the peoples of Egypt and Libya (Gn 10:6; 1 Chr 1:8).<\/p>\n<p><em>See also<\/em> Put (Place).<\/p>","content_en":"<h3>PUT (<span>Person<\/span>)<\/h3>\n<p>Third of Ham’s four sons, who most likely settled in northern Africa and is perhaps the forefather of the peoples of Egypt and Libya (Gn 10:6; 1 Chr 1:8).<\/p>\n<p><em>See also<\/em> Put (Place).<\/p>","summary_ro":"PUT (Person) Third of Ham’s four sons, who most likely settled in northern Africa and is perhaps the forefather of the peoples of Egypt and Libya (Gn 10:6; 1 Chr 1:8). See also Put (Place).","summary_en":"PUT (Person) Third of Ham’s four sons, who most likely settled in northern Africa and is perhaps the forefather of the peoples of Egypt and Libya (Gn 10:6; 1 Chr 1:8). See also Put (Place).","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32209,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Put (Place)","title_en":"Put (Place)","content_ro":"<h3>PUT (<span>Place<\/span>)<\/h3>\n<p>Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural.<\/p>\n<p>Ancient Libya was situated to the west of Egypt, the site of modern Libya, on the Mediterranean coast of North Africa. The Egyptians distinguished among several groups of Libyans. The Tjehenu, who inhabited the coastal region, were primarily herdsmen. They were represented in Egyptian art as having long hair and wearing only a belt and a penis sheath. They were listed among the Nine Bows—the nine traditional enemies of Egypt. The Tjemehu were nomads and were physically different from other African ethnic groups in that they had blond hair and blue eyes. Their relationships with Egypt date back to the Old Kingdom, and from time to time they tried to make their way into Egypt. The Libu (after whom the country was named) and the Meshwesh (western Libyans) are described as fair-skinned, tattooed, and with long leather garments.<\/p>\n<p>The Egyptians had commercial and military contacts with Libya throughout its history. The Libyans periodically attempted to penetrate Egypt from the northwest. From the Middle Kingdom there is the story of Sinuhe (c. 2000 <span>BC<\/span>), which begins with the death of Amenemhet I while his son, Senusert (Sesostris), was fighting the Libyans in the western Delta. Later, Libyans did infiltrate the Delta, but Seti I and Ramses II kept them under control. The Stele of Merneptah (c. 1224–c. 1214 <span>BC<\/span>), which mentions Israel, is largely devoted to Egypt’s victory over the Libyans. Ramses III drove them out of the western Delta in connection with his victorious land and sea struggles with the Sea Peoples.<\/p>\n<p>Eventually, Libyans gained control of Egypt and made up the 22d (Bubastite) dynasty (c. 946–c. 720 <span>BC<\/span>) and the 23d (Tanitic) dynasty (c. 792–c. 720 <span>BC<\/span>). Their kings bore foreign names like Sheshonk (the Shishak of the OT, 1 Kgs 11:40; 14:25; 2 Chr 12:2-9), Osorkon, and Takelot.<\/p>\n<p>The first occurrence of Put in the Bible is in the table of nations (Gn 10), where Put is listed as a son of Ham, along with Cush (Nubia, Ethiopia), Egypt, and Canaan (Gn 10:6; cf. 1 Chr 1:8).<\/p>\n<p>Jeremiah 46 speaks of the battle of Carchemish and refers to the warriors of Ethiopia (Cush) and Put, “who handle the shield,” among the hosts of Egypt (Jer 46:9). Ezekiel names Persia, Lud, and Put as being in the army of Tyre (Ez 27:10). Nahum mentioned “Put and the Libyans” among the allies of Thebes who were unable to stop the onslaught of the Assyrians against Egypt (Na 3:9). Daniel predicts that the Antichrist will have the Libyans, Egypt, Cush, and others in submission (Dn 11:43).<\/p>\n<p>In Isaiah 66:19 the Hebrew text reads “Pul,” while the Greek version gives “Put,” which most of the English translations follow. (<span>nlt<\/span> reads “Libyans,” with footnote to Hebrew and Greek readings.) Here, Put is listed between Tarshish and Lud in a list of nations that will be told of the glory of God. In Ezekiel 30:5 the Hebrew word <span class=\"hebrew\" lang=\"he\">Put<\/span> is thought to be a country equivalent to Libya. However, other scholars consider <span class=\"hebrew\" lang=\"he\">Cub<\/span> also to be Libya in this same verse (see <span>nlt<\/span>). In the records of King Xerxes of Persia (485–465 <span>BC<\/span>), Libya is listed among the nations subject to Xerxes.<\/p>","content_en":"<h3>PUT (<span>Place<\/span>)<\/h3>\n<p>Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural.<\/p>\n<p>Ancient Libya was situated to the west of Egypt, the site of modern Libya, on the Mediterranean coast of North Africa. The Egyptians distinguished among several groups of Libyans. The Tjehenu, who inhabited the coastal region, were primarily herdsmen. They were represented in Egyptian art as having long hair and wearing only a belt and a penis sheath. They were listed among the Nine Bows—the nine traditional enemies of Egypt. The Tjemehu were nomads and were physically different from other African ethnic groups in that they had blond hair and blue eyes. Their relationships with Egypt date back to the Old Kingdom, and from time to time they tried to make their way into Egypt. The Libu (after whom the country was named) and the Meshwesh (western Libyans) are described as fair-skinned, tattooed, and with long leather garments.<\/p>\n<p>The Egyptians had commercial and military contacts with Libya throughout its history. The Libyans periodically attempted to penetrate Egypt from the northwest. From the Middle Kingdom there is the story of Sinuhe (c. 2000 <span>BC<\/span>), which begins with the death of Amenemhet I while his son, Senusert (Sesostris), was fighting the Libyans in the western Delta. Later, Libyans did infiltrate the Delta, but Seti I and Ramses II kept them under control. The Stele of Merneptah (c. 1224–c. 1214 <span>BC<\/span>), which mentions Israel, is largely devoted to Egypt’s victory over the Libyans. Ramses III drove them out of the western Delta in connection with his victorious land and sea struggles with the Sea Peoples.<\/p>\n<p>Eventually, Libyans gained control of Egypt and made up the 22d (Bubastite) dynasty (c. 946–c. 720 <span>BC<\/span>) and the 23d (Tanitic) dynasty (c. 792–c. 720 <span>BC<\/span>). Their kings bore foreign names like Sheshonk (the Shishak of the OT, 1 Kgs 11:40; 14:25; 2 Chr 12:2-9), Osorkon, and Takelot.<\/p>\n<p>The first occurrence of Put in the Bible is in the table of nations (Gn 10), where Put is listed as a son of Ham, along with Cush (Nubia, Ethiopia), Egypt, and Canaan (Gn 10:6; cf. 1 Chr 1:8).<\/p>\n<p>Jeremiah 46 speaks of the battle of Carchemish and refers to the warriors of Ethiopia (Cush) and Put, “who handle the shield,” among the hosts of Egypt (Jer 46:9). Ezekiel names Persia, Lud, and Put as being in the army of Tyre (Ez 27:10). Nahum mentioned “Put and the Libyans” among the allies of Thebes who were unable to stop the onslaught of the Assyrians against Egypt (Na 3:9). Daniel predicts that the Antichrist will have the Libyans, Egypt, Cush, and others in submission (Dn 11:43).<\/p>\n<p>In Isaiah 66:19 the Hebrew text reads “Pul,” while the Greek version gives “Put,” which most of the English translations follow. (<span>nlt<\/span> reads “Libyans,” with footnote to Hebrew and Greek readings.) Here, Put is listed between Tarshish and Lud in a list of nations that will be told of the glory of God. In Ezekiel 30:5 the Hebrew word <span class=\"hebrew\" lang=\"he\">Put<\/span> is thought to be a country equivalent to Libya. However, other scholars consider <span class=\"hebrew\" lang=\"he\">Cub<\/span> also to be Libya in this same verse (see <span>nlt<\/span>). In the records of King Xerxes of Persia (485–465 <span>BC<\/span>), Libya is listed among the nations subject to Xerxes.<\/p>","summary_ro":"PUT (Place) Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural. Ancient Libya was situated to the west of Egypt, the s...","summary_en":"PUT (Place) Ancient nation, descended from a man of the same name. It is commonly identified as Libya, although it has been argued that it was the Punt of Egyptian records, somewhere along the northeast coast of Africa, perhaps Somalia. Its association with Egypt, Cush, and Canaan, and the usage of the name in the OT, make the Libyan location probable. In the OT the Libyan people are called Lubim, a name that always appears in the plural. Ancient Libya was situated to the west of Egypt, the s...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":9197,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dedan (Person)","title_en":"Dedan (Person)","content_ro":"<h3>DEDAN (P<span>erson<\/span>)<\/h3>\n<li>1. Grandson of Cush in the list of Noah’s descendants. His father was Raamah, and his brother’s name was Sheba (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Grandson of Abraham through Keturah (Gn 25:3). His father was Jokshan, his brother was Sheba, and his descendants were the Asshurim, Letushim, and Leummim.<\/li>","content_en":"<h3>DEDAN (P<span>erson<\/span>)<\/h3>\n<li>1. Grandson of Cush in the list of Noah’s descendants. His father was Raamah, and his brother’s name was Sheba (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Grandson of Abraham through Keturah (Gn 25:3). His father was Jokshan, his brother was Sheba, and his descendants were the Asshurim, Letushim, and Leummim.<\/li>","summary_ro":"DEDAN (Person) 1. Grandson of Cush in the list of Noah’s descendants. His father was Raamah, and his brother’s name was Sheba (Gn 10:7; 1 Chr 1:9). 2. Grandson of Abraham through Keturah (Gn 25:3). His father was Jokshan, his brother was Sheba, and his descendants were the Asshurim, Letushim, and Leummim.","summary_en":"DEDAN (Person) 1. Grandson of Cush in the list of Noah’s descendants. His father was Raamah, and his brother’s name was Sheba (Gn 10:7; 1 Chr 1:9). 2. Grandson of Abraham through Keturah (Gn 25:3). His father was Jokshan, his brother was Sheba, and his descendants were the Asshurim, Letushim, and Leummim.","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15489,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Havilah (Person)","title_en":"Havilah (Person)","content_ro":"<h3>HAVILAH (P<span>erson<\/span>)<\/h3>\n<li>1. Descendant of Cush (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).<\/li>","content_en":"<h3>HAVILAH (P<span>erson<\/span>)<\/h3>\n<li>1. Descendant of Cush (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).<\/li>","summary_ro":"HAVILAH (Person) 1. Descendant of Cush (Gn 10:7; 1 Chr 1:9). 2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).","summary_en":"HAVILAH (Person) 1. Descendant of Cush (Gn 10:7; 1 Chr 1:9). 2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32252,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Raama*, Raamah","title_en":"Raama*, Raamah","content_ro":"<h3>RAAMA*, RAAMAH<\/h3>\n<p>One of Cush’s five sons and a descendant of Ham’s line. He was the father of Sheba and Dedan (Gn 10:7; 1 Chr 1:9). Ezekiel 27:22 mentions the people of Sheba and Raamah trading spices and precious stones with the merchants of Tyre. Raamah’s name was later given to a town perhaps identifiable with Ma’in in southwest Arabia.<\/p>","content_en":"<h3>RAAMA*, RAAMAH<\/h3>\n<p>One of Cush’s five sons and a descendant of Ham’s line. He was the father of Sheba and Dedan (Gn 10:7; 1 Chr 1:9). Ezekiel 27:22 mentions the people of Sheba and Raamah trading spices and precious stones with the merchants of Tyre. Raamah’s name was later given to a town perhaps identifiable with Ma’in in southwest Arabia.<\/p>","summary_ro":"RAAMA*, RAAMAH One of Cush’s five sons and a descendant of Ham’s line. He was the father of Sheba and Dedan (Gn 10:7; 1 Chr 1:9). Ezekiel 27:22 mentions the people of Sheba and Raamah trading spices and precious stones with the merchants of Tyre. Raamah’s name was later given to a town perhaps identifiable with Ma’in in southwest Arabia.","summary_en":"RAAMA*, RAAMAH One of Cush’s five sons and a descendant of Ham’s line. He was the father of Sheba and Dedan (Gn 10:7; 1 Chr 1:9). Ezekiel 27:22 mentions the people of Sheba and Raamah trading spices and precious stones with the merchants of Tyre. Raamah’s name was later given to a town perhaps identifiable with Ma’in in southwest Arabia.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33455,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sabta*, Sabtah","title_en":"Sabta*, Sabtah","content_ro":"<h3>SABTA*, SABTAH<\/h3>\n<p>One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabtah presumably settled along the southern coast of Arabia, where several cities bear his name.<\/p>","content_en":"<h3>SABTA*, SABTAH<\/h3>\n<p>One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabtah presumably settled along the southern coast of Arabia, where several cities bear his name.<\/p>","summary_ro":"SABTA*, SABTAH One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabtah presumably settled along the southern coast of Arabia, where several cities bear his name.","summary_en":"SABTA*, SABTAH One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabtah presumably settled along the southern coast of Arabia, where several cities bear his name.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33457,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sabteca","title_en":"Sabteca","content_ro":"<h3>SABTECA<\/h3>\n<p>One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabteca settled in Arabia.<\/p>","content_en":"<h3>SABTECA<\/h3>\n<p>One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabteca settled in Arabia.<\/p>","summary_ro":"SABTECA One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabteca settled in Arabia.","summary_en":"SABTECA One of Cush’s five sons and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). Sabteca settled in Arabia.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34238,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Seba","title_en":"Seba","content_ro":"<h3>SEBA<\/h3>\n<p>Semitic people descended from Cush (Gn 10:7; 1 Chr 1:9; Is 43:3) and possibly to be identified with the people of Sheba. <em>See<\/em> Sheba (Person) #2.<\/p>","content_en":"<h3>SEBA<\/h3>\n<p>Semitic people descended from Cush (Gn 10:7; 1 Chr 1:9; Is 43:3) and possibly to be identified with the people of Sheba. <em>See<\/em> Sheba (Person) #2.<\/p>","summary_ro":"SEBA Semitic people descended from Cush (Gn 10:7; 1 Chr 1:9; Is 43:3) and possibly to be identified with the people of Sheba. See Sheba (Person) #2.","summary_en":"SEBA Semitic people descended from Cush (Gn 10:7; 1 Chr 1:9; Is 43:3) and possibly to be identified with the people of Sheba. See Sheba (Person) #2.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34708,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheba (Person)","title_en":"Sheba (Person)","content_ro":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","content_en":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","summary_ro":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","summary_en":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":27594,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nimrod","title_en":"Nimrod","content_ro":"<h3>NIMROD<\/h3>\n<p>Cush’s son and grandson of Ham the son of Noah (Gn 10:8; 1 Chr 1:10). He is described as “the first man of might on earth” and “a mighty hunter” (Gn 10:8-9). Nimrod was the first to establish a great empire and was a well-known hunter. Tradition makes him ruler over Babylon and Akkad in southern Mesopotamia, and over Nineveh in Assyria. The phrase “land of Nimrod” seems to be synonymous with Assyria (Mi 5:6).<\/p>\n<p>The OT references to Nimrod indicate that in ancient tradition he was a man of indomitable personality, possessing extraordinary talents and powers. Some scholars identify him with a Mesopotamian king who united Assyria and Babylon in the 13th century <span>BC<\/span>. This conflicts with the statement connecting him with Cush the son of Ham and pointing to an association with the south of Egypt where Cush was located (Gn 10:8).<\/p>\n<p>The name and fame of Nimrod have a secure place in Talmudic Judaism and in Islamic tradition. In the former he personifies both rebellion against God and military might in the earth. In rabbinic tradition, the Tower of Babel (Gn 11:1-9) is “the house of Nimrod” where idolatry was practiced and divine homage offered to Nimrod. In Islam, Nimrod persecutes Abraham and has him thrown into a fiery furnace.<\/p>","content_en":"<h3>NIMROD<\/h3>\n<p>Cush’s son and grandson of Ham the son of Noah (Gn 10:8; 1 Chr 1:10). He is described as “the first man of might on earth” and “a mighty hunter” (Gn 10:8-9). Nimrod was the first to establish a great empire and was a well-known hunter. Tradition makes him ruler over Babylon and Akkad in southern Mesopotamia, and over Nineveh in Assyria. The phrase “land of Nimrod” seems to be synonymous with Assyria (Mi 5:6).<\/p>\n<p>The OT references to Nimrod indicate that in ancient tradition he was a man of indomitable personality, possessing extraordinary talents and powers. Some scholars identify him with a Mesopotamian king who united Assyria and Babylon in the 13th century <span>BC<\/span>. This conflicts with the statement connecting him with Cush the son of Ham and pointing to an association with the south of Egypt where Cush was located (Gn 10:8).<\/p>\n<p>The name and fame of Nimrod have a secure place in Talmudic Judaism and in Islamic tradition. In the former he personifies both rebellion against God and military might in the earth. In rabbinic tradition, the Tower of Babel (Gn 11:1-9) is “the house of Nimrod” where idolatry was practiced and divine homage offered to Nimrod. In Islam, Nimrod persecutes Abraham and has him thrown into a fiery furnace.<\/p>","summary_ro":"NIMROD Cush’s son and grandson of Ham the son of Noah (Gn 10:8; 1 Chr 1:10). He is described as “the first man of might on earth” and “a mighty hunter” (Gn 10:8-9). Nimrod was the first to establish a great empire and was a well-known hunter. Tradition makes him ruler over Babylon and Akkad in southern Mesopotamia, and over Nineveh in Assyria. The phrase “land of Nimrod” seems to be synonymous with Assyria (Mi 5:6). The OT references to Nimrod indicate that in ancient tradition he was a man o...","summary_en":"NIMROD Cush’s son and grandson of Ham the son of Noah (Gn 10:8; 1 Chr 1:10). He is described as “the first man of might on earth” and “a mighty hunter” (Gn 10:8-9). Nimrod was the first to establish a great empire and was a well-known hunter. Tradition makes him ruler over Babylon and Akkad in southern Mesopotamia, and over Nineveh in Assyria. The phrase “land of Nimrod” seems to be synonymous with Assyria (Mi 5:6). The OT references to Nimrod indicate that in ancient tradition he was a man o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":1549,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anamim*, Anamites","title_en":"Anamim*, Anamites","content_ro":"<h3>ANAMIM*, ANAMITES<\/h3>\n<p>Unidentified group of people, possibly related to the Egyptians, mentioned in the biblical records of earliest nations (Gn 10:13; 1 Chr 1:11).<\/p>","content_en":"<h3>ANAMIM*, ANAMITES<\/h3>\n<p>Unidentified group of people, possibly related to the Egyptians, mentioned in the biblical records of earliest nations (Gn 10:13; 1 Chr 1:11).<\/p>","summary_ro":"ANAMIM*, ANAMITES Unidentified group of people, possibly related to the Egyptians, mentioned in the biblical records of earliest nations (Gn 10:13; 1 Chr 1:11).","summary_en":"ANAMIM*, ANAMITES Unidentified group of people, possibly related to the Egyptians, mentioned in the biblical records of earliest nations (Gn 10:13; 1 Chr 1:11).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22957,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lehabim*, Lehabites","title_en":"Lehabim*, Lehabites","content_ro":"<h3>LEHABIM*, LEHABITES<\/h3>\n<p>One of several peoples associated with Egypt (Gn 10:13; 1 Chr 1:11). The Lehabim are either an unidentified people near Egypt or—as many scholars hold, probably correctly—identical with the Lubim (Libyans). The latter are often seen in the Bible as fighting in alliance with Egypt (Dn 11:43; Na 3:9), sometimes against Israel, as in the time of Rehoboam (2 Chr 12:3) and Asa (2 Chr 16:8).<\/p>","content_en":"<h3>LEHABIM*, LEHABITES<\/h3>\n<p>One of several peoples associated with Egypt (Gn 10:13; 1 Chr 1:11). The Lehabim are either an unidentified people near Egypt or—as many scholars hold, probably correctly—identical with the Lubim (Libyans). The latter are often seen in the Bible as fighting in alliance with Egypt (Dn 11:43; Na 3:9), sometimes against Israel, as in the time of Rehoboam (2 Chr 12:3) and Asa (2 Chr 16:8).<\/p>","summary_ro":"LEHABIM*, LEHABITES One of several peoples associated with Egypt (Gn 10:13; 1 Chr 1:11). The Lehabim are either an unidentified people near Egypt or—as many scholars hold, probably correctly—identical with the Lubim (Libyans). The latter are often seen in the Bible as fighting in alliance with Egypt (Dn 11:43; Na 3:9), sometimes against Israel, as in the time of Rehoboam (2 Chr 12:3) and Asa (2 Chr 16:8).","summary_en":"LEHABIM*, LEHABITES One of several peoples associated with Egypt (Gn 10:13; 1 Chr 1:11). The Lehabim are either an unidentified people near Egypt or—as many scholars hold, probably correctly—identical with the Lubim (Libyans). The latter are often seen in the Bible as fighting in alliance with Egypt (Dn 11:43; Na 3:9), sometimes against Israel, as in the time of Rehoboam (2 Chr 12:3) and Asa (2 Chr 16:8).","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26989,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naphtuhim*, Naphtuhites","title_en":"Naphtuhim*, Naphtuhites","content_ro":"<h3>NAPHTUHIM*, NAPHTUHITES<\/h3>\n<p>Egyptian descendants of Noah through Ham’s line (Gn 10:13; 1 Chr 1:11), listed between the Lehabim and Pathrusim tribes. Some scholars suggest that the Naphtuhim were the inhabitants of Middle Egypt, situated between the Libyans of Lower Egypt and the Pathrusim of Upper Egypt. However, the exact site of their ancient settlements is uncertain.<\/p>","content_en":"<h3>NAPHTUHIM*, NAPHTUHITES<\/h3>\n<p>Egyptian descendants of Noah through Ham’s line (Gn 10:13; 1 Chr 1:11), listed between the Lehabim and Pathrusim tribes. Some scholars suggest that the Naphtuhim were the inhabitants of Middle Egypt, situated between the Libyans of Lower Egypt and the Pathrusim of Upper Egypt. However, the exact site of their ancient settlements is uncertain.<\/p>","summary_ro":"NAPHTUHIM*, NAPHTUHITES Egyptian descendants of Noah through Ham’s line (Gn 10:13; 1 Chr 1:11), listed between the Lehabim and Pathrusim tribes. Some scholars suggest that the Naphtuhim were the inhabitants of Middle Egypt, situated between the Libyans of Lower Egypt and the Pathrusim of Upper Egypt. However, the exact site of their ancient settlements is uncertain.","summary_en":"NAPHTUHIM*, NAPHTUHITES Egyptian descendants of Noah through Ham’s line (Gn 10:13; 1 Chr 1:11), listed between the Lehabim and Pathrusim tribes. Some scholars suggest that the Naphtuhim were the inhabitants of Middle Egypt, situated between the Libyans of Lower Egypt and the Pathrusim of Upper Egypt. However, the exact site of their ancient settlements is uncertain.","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":6062,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Caphtor*, Caphtorim*, Caphtorites","title_en":"Caphtor*, Caphtorim*, Caphtorites","content_ro":"<h3>CAPHTOR*, CAPHTORIM*, CAPHTORITES<\/h3>\n<p>Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, <span>kjv<\/span> “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and to translate “Caphtorites, from whom the Philistines were descended” (<span>neb<\/span>). Others understand that although the Philistines may originally have been a Casluhian colony, they settled in regions that became known primarily as those of the Caphtorites.<\/p>\n\n<p>Caphtor is referred to as <em>Kaptara<\/em> in Accadian, <em>kptr<\/em> in Ugaritic, and <em>Keftiu<\/em> in Egyptian. These references are to be dated from as early as 2200 <span>BC<\/span> down to about 1200 <span>BC<\/span>. The Egyptian sources are especially helpful in identifying Caphtor as Crete. On the other hand, there is a Jewish tradition that the Caphtorim were from Cappadocia; the Septuagint reads “Cappadocia” instead of “Caphtor.” This has led some to suggest that Caphtor is to be identified with a coastal region of Asia Minor or with the island of Carpathos. Perhaps by the 13th century <span>BC<\/span>, “Caphtor” was used in a broad sense for the Aegean area from which the Philistines came.<\/p>\n<p>The Caphtorim are mentioned also as a people who invaded the region around Gaza, dispossessed the Avvim, and settled there (Dt 2:23). It appears that the Caphtorim were firmly settled around Gaza before Israel crossed the Jordan at the time of the Conquest. <em>See<\/em> Casluhim, Casluhites.<\/p>","content_en":"<h3>CAPHTOR*, CAPHTORIM*, CAPHTORITES<\/h3>\n<p>Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, <span>kjv<\/span> “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and to translate “Caphtorites, from whom the Philistines were descended” (<span>neb<\/span>). Others understand that although the Philistines may originally have been a Casluhian colony, they settled in regions that became known primarily as those of the Caphtorites.<\/p>\n\n<p>Caphtor is referred to as <em>Kaptara<\/em> in Accadian, <em>kptr<\/em> in Ugaritic, and <em>Keftiu<\/em> in Egyptian. These references are to be dated from as early as 2200 <span>BC<\/span> down to about 1200 <span>BC<\/span>. The Egyptian sources are especially helpful in identifying Caphtor as Crete. On the other hand, there is a Jewish tradition that the Caphtorim were from Cappadocia; the Septuagint reads “Cappadocia” instead of “Caphtor.” This has led some to suggest that Caphtor is to be identified with a coastal region of Asia Minor or with the island of Carpathos. Perhaps by the 13th century <span>BC<\/span>, “Caphtor” was used in a broad sense for the Aegean area from which the Philistines came.<\/p>\n<p>The Caphtorim are mentioned also as a people who invaded the region around Gaza, dispossessed the Avvim, and settled there (Dt 2:23). It appears that the Caphtorim were firmly settled around Gaza before Israel crossed the Jordan at the time of the Conquest. <em>See<\/em> Casluhim, Casluhites.<\/p>","summary_ro":"CAPHTOR*, CAPHTORIM*, CAPHTORITES Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, kjv “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and t...","summary_en":"CAPHTOR*, CAPHTORIM*, CAPHTORITES Place-name and the name of the people associated with the place. The Caphtorim among the Hamitic peoples in the “table of nations” are listed as the “sons” of Egypt (Gn 10:13-14; 1 Chr 1:12, kjv “Caphthorim”). The text makes the Casluhim the parent people of the Philistines. However, prophets referred to the Philistines as colonists from Caphtor (Jer 47:4; see Am 9:7). This has been the basis for some translators to transpose the clause of Genesis 10:14 and t...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":6123,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Casluhim*, Casluhites","title_en":"Casluhim*, Casluhites","content_ro":"<h3>CASLUHIM*, CASLUHITES<\/h3>\n<p>Descendants of Noah through his son Ham and grandson Mizraim (“Egypt” in some versions), and ancestors of the Philistines (Gn 10:14; 1 Chr 1:12).<\/p>","content_en":"<h3>CASLUHIM*, CASLUHITES<\/h3>\n<p>Descendants of Noah through his son Ham and grandson Mizraim (“Egypt” in some versions), and ancestors of the Philistines (Gn 10:14; 1 Chr 1:12).<\/p>","summary_ro":"CASLUHIM*, CASLUHITES Descendants of Noah through his son Ham and grandson Mizraim (“Egypt” in some versions), and ancestors of the Philistines (Gn 10:14; 1 Chr 1:12).","summary_en":"CASLUHIM*, CASLUHITES Descendants of Noah through his son Ham and grandson Mizraim (“Egypt” in some versions), and ancestors of the Philistines (Gn 10:14; 1 Chr 1:12).","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29013,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pathrusites","title_en":"Pathrusites","content_ro":"<h3>PATHRUSITES<\/h3>\n<p>Inhabitants of Pathros, a region of southern Egypt (Gn 10:14; 1 Chr 1:12). <em>See<\/em> Pathros.<\/p>","content_en":"<h3>PATHRUSITES<\/h3>\n<p>Inhabitants of Pathros, a region of southern Egypt (Gn 10:14; 1 Chr 1:12). <em>See<\/em> Pathros.<\/p>","summary_ro":"PATHRUSITES Inhabitants of Pathros, a region of southern Egypt (Gn 10:14; 1 Chr 1:12). See Pathros.","summary_en":"PATHRUSITES Inhabitants of Pathros, a region of southern Egypt (Gn 10:14; 1 Chr 1:12). See Pathros.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":30284,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Philistines Philistia","title_en":"Philistines Philistia","content_ro":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","content_en":"<h3>PHILISTIA, PHILISTINES<\/h3>\n<p>Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in <span>kjv<\/span>, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan.<\/p>\n<p>Preview<\/p>\n<p>• Territory<\/p>\n<p>• The People<\/p>\n<p>• Government<\/p>\n<p>• Religion and Ritual Objects<\/p>\n<p>• The Philistines and Israel<\/p>\n<p class=\"h2\" id=\"Territory\">Territory<\/p>\n<p>Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the south some 70 miles (112.6 kilometers) north to the Nahr el-Aujah, five miles (8 kilometers) north of Joppa. Near Gaza the plain reaches its greatest width, about 30 miles (48.3 kilometers). There are sand dunes near the shore, but most of the area is very fertile and produces an abundance of grain (cf. Jgs 15:1-5) and fruit.<\/p>\n<p>The main highway between the East and Egypt lay along the coast. This was of commercial advantage for the Philistines, but it left them open to foreign invasion. God did not lead Israel from Egypt to Canaan by this shortest route through the land of the Philistines, because he did not want them to encounter fierce fighting from the Philistines (or perhaps from an Egyptian garrison stationed there) so soon (Ex 13:17). Apparently, the Philistines had little to fear from the Egyptians, for some scholars think that the Egyptians had a hand in locating the Philistines in Palestine.<\/p>\n<p>From this constricted area the Philistines soon felt a necessity to expand. The passes through the Shephelah provided natural access to the hill country of Israel. They established outposts in Israelite territory, and at the time of the battle in which Saul and his sons were killed, the Philistines exercised control over the city of Beth-shan (1 Sm 31:10).<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The Bible states that the Philistines came from Caphtor (Dt 2:23; Jer 47:4; Am 9:7), which is generally regarded as Crete, although some scholars place it in Asia Minor. The attire of the Philistines, as shown at Medinet Habu, is like that of Cretans, especially the headdress. The name of the Cherethites has been equated with Cretans, for the names have the same consonantal base: <em>c, r,<\/em> and <em>t.<\/em> The Cherethites were apparently a Philistine subgroup who lived in the Negev not far from Ziklag, David’s home among the Philistines (cf. 1 Sm 30:14). The Cherethites and the Pelethites were among David’s bodyguards, along with 600 Gittites (men from Gath) (cf. 2 Sm 15:19; 20:7, 23; 1 Chr 18:17).<\/p>\n\n<p>The name Philistines is recognizable in several languages. In Hebrew they are known as the <span class=\"hebrew\" lang=\"he\">Pelishtim<\/span><em>,<\/em> which has been translated into English as Philistines. In the Egyptian sources they are listed among the Sea Peoples and are called the <em>Peleset<\/em> or <em>Peleste.<\/em> They are best known for their part in the invasion of Egypt by the Sea Peoples, who were vanquished by Ramses III in a land and sea battle in the Delta. Detailed scenes of this fighting are shown in deep-sunk relief on the north exterior wall of the temple of Ramses III at Medinet Habu, opposite Luxor. These depictions give some idea of the attire and armament of the Philistines, who are easily identified by their headdress, which was made of feathers (or reeds?).<\/p>\n<p>These people settled along the coast of Palestine after their defeat by Ramses, but it is possible that some stayed in Canaan on their way to Egypt. Possibly an earlier migration to Palestine occurred, perhaps before the time of the patriarchs.<\/p>\n<p class=\"h2\" id=\"Government\">Government<\/p>\n<p>Philistia had no single ruler over their entire land; the cities were independent, so they operated as city-states. The heads of these cities were not called kings but were spoken of in the Bible as “lords” or “rulers” (e.g., 1 Sm 5:11; 6:12; 29:2), and there were five of them, corresponding to the five major cities that comprised the Philistine Pentapolis: Gaza, Ashkelon, Ashdod, Gath, and Ekron (1 Sm 6:17; cf. Jer 25:20). The people had a voice in matters that related to them—for example, the return of the ark of the covenant (1 Sm 5:6-12)—but the great decisions were made by majority vote of the five lords. While David and his men were living at Ziklag, for example, the Philistines planned a big military campaign against Israel. David was subject to Achish, king of Gath, who asked David to join forces with the Philistines against Israel. David agreed to this, but when the Philistine lords found that David was present, they complained and voted him out (ch 29).<\/p>\n<p class=\"h2\" id=\"ReligionandRitualObjects\">Religion and Ritual Objects<\/p>\n<p>Whatever gods the Philistines brought with them seem to have been abandoned relatively early in favor of Canaanite deities. A primary Philistine god mentioned in the Bible is Dagon, a grain god. Temples to Dagon have been found at Ras Shamra (Ugarit) and Mari. The Bible refers to a temple of Dagon at Gaza (Jgs 16:23-30) and another at Ashdod (1 Sm 5:1-5).<\/p>\n<p class=\"h2\" id=\"ThePhilistinesandIsrael\">The Philistines and Israel<\/p>\n<p>The various forms of “Philistine” and “Philistia” appear almost 300 times in the OT, mostly in the books of Judges and Samuel. The earliest occurrence is in Genesis 10:14, where it is said that the Philistines came from the Casluhim, an unidentified people related to the Caphtorim (cf. 1 Chr 1:12).<\/p>\n<p>Both Abraham and Isaac had contacts with the Philistines at Gerar, in parallel incidents involving their wives (Gn 20; 26). Here, however, the Philistines are not on the coast but at Gerar and as far east as Beersheba (26:33). In both references the king of Gerar is called Abimelech—a good Semitic name. It has been suggested that the Philistines of that time had earlier migrated from Crete, but this has not been demonstrated.<\/p>\n<p>After the Israelite conquest of Canaan, the Philistines began to exercise superiority over the Israelites. An aggressive and militant people, the Philistines had the advantage of superior weapons, for they used iron and exercised a monopoly on iron making in the area. Their control over Israel allowed them to prohibit blacksmithing in Israel, forcing the Israelites to go to the Philistines even for sharpening tools (1 Sm 13:19-22). The Israelites were so poorly armed that only Saul and Jonathan had a sword or a spear (v 22). Facilities for smelting iron have been found at Ashdod, Tell Qasile, Tell Jemmeh, and Tel Mor.<\/p>\n<p>The Medinet Habu reliefs show the Philistines armed with spears and long, straight swords, with large, round shields for protection. They had three-man chariots with six spoked wheels, and they transported people by means of solid two-wheel carts pulled by four oxen. Their ships were rigged with a square sail, like those of the Egyptians, and had a duck-shaped prow, which possibly was used for ramming enemy vessels.<\/p>\n<p>Apostasy came early in Israel, and the Lord used the Philistines to chasten his people. Shamgar delivered Israel by killing 600 Philistines with an ox goad (Jgs 3:31). The account of Samson has many touches of Philistine life (13:1–16:31). This record demonstrates that there was intermarriage between Israelites and Philistines, contrary to the OT law.<\/p>\n<p>Warfare between Israel and the Philistines is reported in 1 Samuel 4:1, when the Israelites were camped at Ebenezer and the Philistines at Aphek. The Philistines won that round and captured the ark of the covenant (1 Sm 4:17), which they returned after seven months because the Lord sent plagues upon them (5:1–6:21). Later, when Samuel had become leader, the Philistines attacked Israel at Mizpah, but God gave the victory to Israel. On this occasion Samuel set up a memorial stone and named it Ebenezer (“Stone of Help,” 7:12). The Philistines did not invade Israel again during the lifetime of Samuel, and Israel recovered cities that had been taken by the Philistines (v 14).<\/p>\n<p>The greatest activity of the Philistines in Israelite territory came during the reign of Saul, Israel’s first king. More than 80 references to the Philistines are related to that period. The Philistines established outposts or garrisons in various parts of Israel (cf. 1 Sm 10:5; 13:3). Jonathan defeated the garrison at Geba (13:3); his exploit related in 1 Samuel 14:1-15 led to a rout of the Philistines.<\/p>\n<p>A confrontation of the Philistine and Israelite armies took place in the valley of Elah, where the Philistines challenged Israel to provide an opponent to meet their champion, Goliath, in single combat (1 Sm 17:1-11). The young shepherd David killed Goliath; David became a hero, but Saul’s jealousy made David a hunted man. In the course of dodging Saul’s army, David’s men rescued the town of Keilah from the Philistines (23:1-5). Eventually David sought political asylum with Achish, king of Gath, who gave him the town of Ziklag, from which David made raids in the Negev (ch 27).<\/p>\n<p>When the Philistines were preparing for war against Israel, Achish asked David to join the Philistine forces, and David agreed. The lords of the Philistines voted down this participation, for they feared that David would turn against them (1 Sm 28:1-2; 29). In the ensuing battle Saul and his sons were killed on Mt Gilboa by the Philistines (31:1-7). The Philistines cut off Saul’s head, placed his armor in the temple of Ashtaroth in Beth-shan, and hung his body on the wall of that city (vv 8-11).<\/p>\n<p>When the Philistines learned that David had become king, they made an effort to destroy him, but he defeated them “from Geba to Gezer” (2 Sm 5:17-25). David broke the Philistine power, and although they again attempted war against Israel, they met with no success (21:15-21).<\/p>\n<p>Uzziah warred against the Philistines; he broke down the walls of Gath, Jabneh, and Ashdod and built cities in Philistia (2 Chr 26:6-7). In the reign of Ahaz, the Philistines invaded the Shephelah and the Negev and captured a number of cities (28:18). Hezekiah fought against the Philistines as far as Gaza (2 Kgs 18:8).<\/p>\n<p>References to the Philistines in the Prophets are relatively few, although Jeremiah devotes a short chapter to the Philistines (Jer 47). The Philistines were gradually assimilated into Canaanite culture and they disappeared from the pages of the Bible and from secular history, leaving the name Palestine as a monument to their presence.<\/p>","summary_ro":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","summary_en":"PHILISTIA, PHILISTINES Small country situated in southwestern Palestine, along the Mediterranean coast (also called “Palestina” in kjv, Ex 15:14; Is 14:29-31); Aegean people who settled on the maritime plain of Canaan. Preview • Territory • The People • Government • Religion and Ritual Objects • The Philistines and Israel Territory Strictly speaking, Philistia is that part of the maritime plain that is called the plain of Philistia, extending from the Wadi el-Arish (River of Egypt) in the sou...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":40646,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","content_en":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","summary_ro":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","summary_en":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68272,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","content_en":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","summary_ro":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","summary_en":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95898,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","content_en":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","summary_ro":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","summary_en":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123524,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","content_en":"<h3>Hittites<\/h3>\n<p>The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Rameses II (1279–1213 <span>BC<\/span>) and fought him to a standstill at Kadesh on the Orontes (ca. 1274 <span>BC<\/span>). In patriarchal times, the Hittites held power in cities like Hebron in Canaan.<\/p>\n<p>The progenitor of the Hittites, Heth, is listed second among the sons of Canaan in the “table of nations” (Gen 10:15; see also 1 Chr 1:13 and the textual footnote there). Most of the references to the sons of Heth appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gen 23). Later, God commanded the people of Israel to destroy all the Hittites living in the Promised Land (Deut 7:1-2), but Israel did not completely do so (1 Kgs 9:20-21). Some of David’s best warriors were from Hittite ancestry (1 Sam 26:6; 2 Sam 11–12), and Solomon engaged in trade with Hittite kings (1 Kgs 10:29–11:1). The Bible thus suggests that the Hittites were a people of great consequence.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 23:3-20; 26:34-35; 27:46–28:2; Deut 7:1; 1 Sam 26:6; 2 Sam 11:2-27; 1 Kgs 9:20<\/p>","summary_ro":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","summary_en":"Hittites The Hittites were once unknown to secular history and thought to be a mythical people by some critics of biblical history. But information about the Hittites has been uncovered by archaeologists and historians, and they are now known to have had an empire centered in Asia Minor, with their capital at Hattusha (modern Baghazkoy). At times the empire extended over a much larger area without definite boundaries since it included city-states that were dependencies by treaty. They were of...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1393,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amorites","title_en":"Amorites","content_ro":"<h3>AMORITES<\/h3>\n<p>Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium <span>BC<\/span>. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine.<\/p>\n<p>Akkadian cuneiform inscriptions mention a relatively uncivilized people called <em>Amurru<\/em> (translation of the Sumerian <em>Mar-tu<\/em>), perhaps named for a storm god. They overran the Sumerians and eventually most of Mesopotamia. The city of Mari, on the upper Euphrates River, fell to them about 2000 <span>BC<\/span>; Eshunna a short time later; Babylon by 1830 <span>BC<\/span>; and finally Assur around 1750 <span>BC<\/span>.<\/p>\n<p>Farther to the west, Amorites had been in Palestine and Syria as early as the third millennium <span>BC<\/span>. Egyptian texts of the early part of the 19th century <span>BC<\/span> show that additional waves of Amorite nomads were entering Canaan at that time. Many of their names are similar to the Amorite names from upper Mesopotamia. In fact, many names from the Mari tablets are identical with or similar to names in the patriarchal accounts in Genesis. People named Jacob, Abraham, Levi, and Ishmael were known at Mari, and names similar to Gad and Dan have been found there. Benjamin was known as the name of a tribe. Nahor was found to be the name of a city near Haran. According to Genesis, Abraham lived in Haran many years before going to Canaan. Jacob spent 20 years there and married two women from Haran.<\/p>\n<p>Amorites appear prominently in the OT as major obstacles to the occupation of Canaan (the Promised Land) by the Israelites after the exodus. Calling Moses to lead Israel out of Egypt, the Lord spoke of Canaan, then occupied by Amorites and others, as a good land (Ex 3:8, 17; 13:5). When the Israelites were in the wilderness, God promised to destroy those nations (Ex 23:23) and drive them out of the land (Ex 33:2). The Hebrew people were warned not to make covenants with any of them, to intermarry with them, or to tolerate their idol worship (Ex 34:11-17).<\/p>\n<p>Spies sent into the land found Amalekites in the south; Hittites, Jebusites, and Amorites in the northern mountains and to the west of the Jordan River; and Canaanites by the sea and along the Jordan (Nm 13:25-29). At that time there were Amorites east of the Jordan as well (Nm 21:13).<\/p>\n<p>God had instructed Israel to go up from Horeb and conquer the mountain Amorites on the west side of the Jordan all the way to the Mediterranean Sea (Dt 1:7). When they arrived at Kadesh-barnea they were at the foot of those mountains (Dt 1:19-20). But the people murmured and complained that God had brought them from Egypt only to be slaughtered by the Amorites. From the spies’ reports, they pictured the Amorites as an awesome people, greater and taller than the Israelites (Dt 1:26-28). At first they refused to trust God enough to go in, so God told them to turn around and head back into the wilderness. Then they changed their minds, stubbornly attacked the Amorites against God’s command, and were badly beaten (Dt 1:34-44). Finally, after 38 additional years in the wilderness, the Israelites once again faced the Amorites, but this time on the east side of the Dead Sea (Nm 21:13). The Amorite king, Sihon, refused to let them pass through his land. The Israelites were drawn up at the Arnon River, which flows into the Dead Sea about two-thirds of the way up its eastern shore.<\/p>\n<p>Transjordan was controlled by two Amorite kings, Sihon and Og. Israel had to face Sihon first. His city, Heshbon, lay due east of the north end of the Dead Sea (Nm 21:21-26). Sihon himself had taken this land from the Moabites. Moses knew of Sihon’s reputation and quoted a poem that boasted of Sihon’s victory over Moab (Nm 21:27-30). Nevertheless, the Israelites defeated Sihon and devastated his kingdom from Dibon, four miles (6.4 kilometers) north of the Arnon, to Medeba, seven miles (11.2 kilometers) south of Heshbon. King Og, farther to the north, received the same treatment (Nm 21:31-35). King Balak of Moab heard of the Israelite victories and was terrified (Nm 22:2-3).<\/p>\n<p>Moses reminded the people that by relying on God’s promises they had taken all of the land of the Amorites east of the Jordan (Dt 2:24–3:10). The conquered territory was given to the tribes of Gad and Reuben and to the half-tribe of Manasseh (Nm 32:33). Then, 40 years after the exodus began, Israel was standing on the east side of the Jordan, having dispossessed the two great Amorite nations there (Dt 1:1-4). But there were other Amorite kingdoms in the hills west of the Jordan, along with other nations (Dt 7:1-2). They were to be destroyed in the same way Sihon and Og had been defeated (Dt 31:3-6).<\/p>\n<p>So famous was the victory of Israel east of the Jordan that Rahab and others in Jericho, west of the Jordan, knew of it and were frightened (Jos 2:8-11). The Israelites crossed the Jordan and took Jericho but were defeated at the smaller city of Ai in the hill country west of Jericho. They immediately assumed that they would be wiped out by the Amorites in those hills (Jos 7:7).<\/p>\n<p>The Israelites regained God’s favor, however, and defeated Ai. Their victory made an impression on the other kingdoms west of the Jordan in the hills, valleys, and coastlands up to Lebanon, who allied to fight Joshua (Jos 9:1-2). Gibeon, an Amorite city seven miles (11.2 kilometers) southwest of Ai, made peace with Israel, putting more fear in the hearts of the remaining kings (Jos 10:1-2). Adoni-zedek, king of Jerusalem, was evidently the leader of the Amorite kings west of the Jordan (Jos 10:3). Jerusalem was only eight miles (12.8 kilometers) southeast of Gibeon. Adoni-zedek called together the kings of Hebron, Jarmuth, Lachish, and Eglon, all within 50 miles (80.4 kilometers) of Jerusalem, to fight against Gibeon and Joshua (Jos 10:3-5).<\/p>\n<p>Joshua came to Gibeon’s defense and routed the Amorites, chasing them to the northwest and southwest. The Lord fought for Israel, raining hailstones on the Amorites at Azekah, southwest of Gibeon, and causing the sun to stand still in order to provide a longer battle day (Jos 10:6-14).<\/p>\n<p>In the far north, Jabin, king of Hazor, rallied the Canaanites and remaining Amorites all the way north to Mt Hermon (Jos 11:1-5). But they too were overcome (Jos 11:10-23). Toward the end of Joshua’s career, he reminded the people that it was the Lord who had given them the land of the Amorites (Jos 24:1-18).<\/p>\n<p>After the occupation of Canaan by Israel, Amorites still present in the land chased Dan’s tribe into the mountains and continued to live near Aijalon, 17 miles (27.4 kilometers) west of Jerusalem. They still held the slopes toward the south end of the Dead Sea as well (Jgs 1:34-36). In the period of the judges, the Amorites and their gods posed a constant threat to Israel’s well-being (Jgs 6:10).<\/p>\n<p>At the end of the period of the judges, relations between Israel and the Amorites improved (1 Sm 7:14). David continued to honor Joshua’s treaty with the Amorite remnant of Gibeon (2 Sm 21:2-6). Solomon conscripted his labor forces from the Amorites and other peoples still surviving from Israelite conquest (1 Kgs 9:20-22).<\/p>\n<p>The OT treats the deliverance of the Amorites and their land into the hands of Israel as a great event comparable with the exodus itself, a victory to be remembered and celebrated (Pss 135:9-12; 136:13-26). If the people forgot, the Lord reminded them through his prophets (Am 2:9-10). Long after Sihon and Og had been defeated, the area east of the Jordan was still remembered as the land of “Sihon king of the Amorites” (1 Kgs 4:19). When the kings of Israel and Judah began to fail God, the memory of the Amorites provided a standard of comparison of evil. The Jews’ continuing fascination with idolatry led God to address Jerusalem, representing the Jewish people, through the prophet Ezekiel: “Your mother was a Hittite and your father an Amorite” (Ez 16:45). In the biblical view, the Amorites stood for everything that is abominable in the sight of God.<\/p>","content_en":"<h3>AMORITES<\/h3>\n<p>Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium <span>BC<\/span>. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine.<\/p>\n<p>Akkadian cuneiform inscriptions mention a relatively uncivilized people called <em>Amurru<\/em> (translation of the Sumerian <em>Mar-tu<\/em>), perhaps named for a storm god. They overran the Sumerians and eventually most of Mesopotamia. The city of Mari, on the upper Euphrates River, fell to them about 2000 <span>BC<\/span>; Eshunna a short time later; Babylon by 1830 <span>BC<\/span>; and finally Assur around 1750 <span>BC<\/span>.<\/p>\n<p>Farther to the west, Amorites had been in Palestine and Syria as early as the third millennium <span>BC<\/span>. Egyptian texts of the early part of the 19th century <span>BC<\/span> show that additional waves of Amorite nomads were entering Canaan at that time. Many of their names are similar to the Amorite names from upper Mesopotamia. In fact, many names from the Mari tablets are identical with or similar to names in the patriarchal accounts in Genesis. People named Jacob, Abraham, Levi, and Ishmael were known at Mari, and names similar to Gad and Dan have been found there. Benjamin was known as the name of a tribe. Nahor was found to be the name of a city near Haran. According to Genesis, Abraham lived in Haran many years before going to Canaan. Jacob spent 20 years there and married two women from Haran.<\/p>\n<p>Amorites appear prominently in the OT as major obstacles to the occupation of Canaan (the Promised Land) by the Israelites after the exodus. Calling Moses to lead Israel out of Egypt, the Lord spoke of Canaan, then occupied by Amorites and others, as a good land (Ex 3:8, 17; 13:5). When the Israelites were in the wilderness, God promised to destroy those nations (Ex 23:23) and drive them out of the land (Ex 33:2). The Hebrew people were warned not to make covenants with any of them, to intermarry with them, or to tolerate their idol worship (Ex 34:11-17).<\/p>\n<p>Spies sent into the land found Amalekites in the south; Hittites, Jebusites, and Amorites in the northern mountains and to the west of the Jordan River; and Canaanites by the sea and along the Jordan (Nm 13:25-29). At that time there were Amorites east of the Jordan as well (Nm 21:13).<\/p>\n<p>God had instructed Israel to go up from Horeb and conquer the mountain Amorites on the west side of the Jordan all the way to the Mediterranean Sea (Dt 1:7). When they arrived at Kadesh-barnea they were at the foot of those mountains (Dt 1:19-20). But the people murmured and complained that God had brought them from Egypt only to be slaughtered by the Amorites. From the spies’ reports, they pictured the Amorites as an awesome people, greater and taller than the Israelites (Dt 1:26-28). At first they refused to trust God enough to go in, so God told them to turn around and head back into the wilderness. Then they changed their minds, stubbornly attacked the Amorites against God’s command, and were badly beaten (Dt 1:34-44). Finally, after 38 additional years in the wilderness, the Israelites once again faced the Amorites, but this time on the east side of the Dead Sea (Nm 21:13). The Amorite king, Sihon, refused to let them pass through his land. The Israelites were drawn up at the Arnon River, which flows into the Dead Sea about two-thirds of the way up its eastern shore.<\/p>\n<p>Transjordan was controlled by two Amorite kings, Sihon and Og. Israel had to face Sihon first. His city, Heshbon, lay due east of the north end of the Dead Sea (Nm 21:21-26). Sihon himself had taken this land from the Moabites. Moses knew of Sihon’s reputation and quoted a poem that boasted of Sihon’s victory over Moab (Nm 21:27-30). Nevertheless, the Israelites defeated Sihon and devastated his kingdom from Dibon, four miles (6.4 kilometers) north of the Arnon, to Medeba, seven miles (11.2 kilometers) south of Heshbon. King Og, farther to the north, received the same treatment (Nm 21:31-35). King Balak of Moab heard of the Israelite victories and was terrified (Nm 22:2-3).<\/p>\n<p>Moses reminded the people that by relying on God’s promises they had taken all of the land of the Amorites east of the Jordan (Dt 2:24–3:10). The conquered territory was given to the tribes of Gad and Reuben and to the half-tribe of Manasseh (Nm 32:33). Then, 40 years after the exodus began, Israel was standing on the east side of the Jordan, having dispossessed the two great Amorite nations there (Dt 1:1-4). But there were other Amorite kingdoms in the hills west of the Jordan, along with other nations (Dt 7:1-2). They were to be destroyed in the same way Sihon and Og had been defeated (Dt 31:3-6).<\/p>\n<p>So famous was the victory of Israel east of the Jordan that Rahab and others in Jericho, west of the Jordan, knew of it and were frightened (Jos 2:8-11). The Israelites crossed the Jordan and took Jericho but were defeated at the smaller city of Ai in the hill country west of Jericho. They immediately assumed that they would be wiped out by the Amorites in those hills (Jos 7:7).<\/p>\n<p>The Israelites regained God’s favor, however, and defeated Ai. Their victory made an impression on the other kingdoms west of the Jordan in the hills, valleys, and coastlands up to Lebanon, who allied to fight Joshua (Jos 9:1-2). Gibeon, an Amorite city seven miles (11.2 kilometers) southwest of Ai, made peace with Israel, putting more fear in the hearts of the remaining kings (Jos 10:1-2). Adoni-zedek, king of Jerusalem, was evidently the leader of the Amorite kings west of the Jordan (Jos 10:3). Jerusalem was only eight miles (12.8 kilometers) southeast of Gibeon. Adoni-zedek called together the kings of Hebron, Jarmuth, Lachish, and Eglon, all within 50 miles (80.4 kilometers) of Jerusalem, to fight against Gibeon and Joshua (Jos 10:3-5).<\/p>\n<p>Joshua came to Gibeon’s defense and routed the Amorites, chasing them to the northwest and southwest. The Lord fought for Israel, raining hailstones on the Amorites at Azekah, southwest of Gibeon, and causing the sun to stand still in order to provide a longer battle day (Jos 10:6-14).<\/p>\n<p>In the far north, Jabin, king of Hazor, rallied the Canaanites and remaining Amorites all the way north to Mt Hermon (Jos 11:1-5). But they too were overcome (Jos 11:10-23). Toward the end of Joshua’s career, he reminded the people that it was the Lord who had given them the land of the Amorites (Jos 24:1-18).<\/p>\n<p>After the occupation of Canaan by Israel, Amorites still present in the land chased Dan’s tribe into the mountains and continued to live near Aijalon, 17 miles (27.4 kilometers) west of Jerusalem. They still held the slopes toward the south end of the Dead Sea as well (Jgs 1:34-36). In the period of the judges, the Amorites and their gods posed a constant threat to Israel’s well-being (Jgs 6:10).<\/p>\n<p>At the end of the period of the judges, relations between Israel and the Amorites improved (1 Sm 7:14). David continued to honor Joshua’s treaty with the Amorite remnant of Gibeon (2 Sm 21:2-6). Solomon conscripted his labor forces from the Amorites and other peoples still surviving from Israelite conquest (1 Kgs 9:20-22).<\/p>\n<p>The OT treats the deliverance of the Amorites and their land into the hands of Israel as a great event comparable with the exodus itself, a victory to be remembered and celebrated (Pss 135:9-12; 136:13-26). If the people forgot, the Lord reminded them through his prophets (Am 2:9-10). Long after Sihon and Og had been defeated, the area east of the Jordan was still remembered as the land of “Sihon king of the Amorites” (1 Kgs 4:19). When the kings of Israel and Judah began to fail God, the memory of the Amorites provided a standard of comparison of evil. The Jews’ continuing fascination with idolatry led God to address Jerusalem, representing the Jewish people, through the prophet Ezekiel: “Your mother was a Hittite and your father an Amorite” (Ez 16:45). In the biblical view, the Amorites stood for everything that is abominable in the sight of God.<\/p>","summary_ro":"AMORITES Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium BC. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine. Akkadian cuneiform inscriptions mention a relatively uncivilized people called Amurru (translation of the Sumerian Mar-tu), perhap...","summary_en":"AMORITES Semitic people found throughout the Fertile Crescent of the Near East at the beginning of the second millennium BC. Amorites are first mentioned in the Bible as descendants of Canaan in a list of ancient peoples (Gn 10:16; cf. 1 Chr 1:13-16). Some of these nomadic people seem to have migrated from the Syrian Desert into Mesopotamia, others into Palestine. Akkadian cuneiform inscriptions mention a relatively uncivilized people called Amurru (translation of the Sumerian Mar-tu), perhap...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16321,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heth*","title_en":"Heth*","content_ro":"<h3>HETH*<\/h3>\n<p>Progenitor of the Hittite people and a descendant of Canaan, in Ham’s line (Gn 10:15; 1 Chr 1:13). <em>See<\/em> Hittites.<\/p>","content_en":"<h3>HETH*<\/h3>\n<p>Progenitor of the Hittite people and a descendant of Canaan, in Ham’s line (Gn 10:15; 1 Chr 1:13). <em>See<\/em> Hittites.<\/p>","summary_ro":"HETH* Progenitor of the Hittite people and a descendant of Canaan, in Ham’s line (Gn 10:15; 1 Chr 1:13). See Hittites.","summary_en":"HETH* Progenitor of the Hittite people and a descendant of Canaan, in Ham’s line (Gn 10:15; 1 Chr 1:13). See Hittites.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hittites","title_en":"Hittites","content_ro":"<h3>HITTITES<\/h3>\n<p>Biblical people who figure largely in the promises of a land for the descendants of Abram and the children of Israel. Once unknown to secular history and thought to be a mythical people by some critics of Bible history, information about the Hittites has been uncovered by archaeologists and historians, and they now are known to have had an empire centered in Asia Minor. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Ramses II and fought him to a standstill at Kadesh on the Orontes.<\/p>\n<p>For the most part, the biblical references do not suggest that the Hittites were more than a minor group, but the association of Hittite kings and Egypt with Solomon’s trade in horses and their involvement in the conflicts of Syria and Israel in the divided monarchy indicate that the Hittites were a people of great consequence.<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The Hittite Empire had its center in Anatolia (Asia Minor, modern Turkey), with its capital at Hattusas (modern Baghazkoy) at the bend of the Halys River (present Kizil Irmak). The empire at times extended over a much larger area without definite boundaries since it included city-states that were dependencies of the Anatolian kingdom, related to it by treaties but otherwise not a part of it. Because of their presence in Palestine-Syria, the Hittites made their influence felt in Egypt and are well known from the art and inscriptions of that country. The presence of Hittites in Palestine is widely attested in the Bible, and the power of the Hittites in Palestinian cities like Hebron is indicated in patriarchal times.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The Hittites (also known as Hattians) were one of several groups of peoples, thought to be neither Semitic nor Indo-European, who occupied the Anatolian plateau in the third millennium <span>BC<\/span>. In the late part of this millennium Indo-Europeans overran the area and assumed political power.<\/p>\n<p>History in the true sense, that is, based on written records, begins in Anatolia around 1900 <span>BC<\/span> with the arrival of Assyrian traders. These merchants established themselves in various cities and corresponded with their homeland using cuneiform tablets. Numbers of these records have been found near Kayseri. These mention the struggle among Hittite principalities for supremacy in Anatolia and refer to a King Anittas, who is known from Hittite sources of later date.<\/p>\n<p>During the 15th century <span>BC<\/span>, the dominance of the Hurrians was broken by the campaigns of the Egyptian king Thutmose III, but another Hurrian kingdom, Mitanni, soon became prominent in western Asia. Mitanni presented a threat to the Hittites, but with the arrival of an ambitious and energetic monarch, Suppiluliuma I (c. 1380–1340 <span>BC<\/span>), there came a resurgence of Hittite vitality and the strength of the empire. This was the time of the writing of the Amarna letters, with their testimony of the confused situation in Palestine-Syria.<\/p>\n<p>Suppiluliuma carried out a brilliant military expedition against Mitanni and then, by combining force with diplomatic genius, forged for himself a buffer zone of vassal city-states, which were bound to him by treaties, copies of which were found in the Hittite archives.<\/p>\n<p>During the first half of the 14th century, the languor of Amenhotep III and the religious preoccupation of Akhenaten had allowed the Asiatic empire of Egypt to dwindle away into a memory. But with the beginning of the 19th dynasty, the Egyptians became concerned about regaining what was lost. The contest for Palestine-Syria reached its climax with the famous battle at Kadesh on the Orontes, where the initial advantage was won by Hittite chariots. Ramses II celebrated the battle as a victory, although he barely escaped with his life. The Hittite king, Muwatallis, also claimed a triumph, but in political terms the battle was inconclusive. The next Hittite king after him, Hattusilis III, signed a treaty with Ramses II in the 21st year of the reign of the Egyptian king; the pact was confirmed by the marriage of the daughter of Hattusilis to Ramses II.<\/p>\n<p>Around the middle of the 13th century <span>BC<\/span>, the Hittites were threatened from the west by the Ahhiyawa, possibly to be associated with the Achaeans and the Sea Peoples (see Philistia, Philistines). It was a wave of the Sea Peoples that brought the Hittite Empire to an end around 1190 <span>BC<\/span> and surged along the eastern Mediterranean coast until it was finally stopped in the Nile Delta by Ramses III.<\/p>\n<p>In northern Syria, independent city-states continued to be ruled by kings who bore Hittite names and erected monuments inscribed with Hittite hieroglyphs. The Assyrians continued to refer to the area as the Land of Hatti, and the OT speaks of these rulers of principalities as “kings of the Hittites.” These little kingdoms were soon placed under Assyrian tribute and became Assyrian provinces in the reigns of Shalmaneser V and Sargon II, the rulers who also put an end to the northern kingdom of Israel by conquering Samaria in 721 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"LanguagesandLiterature\">Languages and Literature<\/p>\n<p>In the texts found at Boghazkoy, eight different languages were employed. Of these, only two, Hittite and Akkadian, were used for official royal records. Akkadian was the lingua franca of the empire and was also the main language of the Amarna tablets. Hurrian is the only other language in which complete texts were written. The other languages occur mostly in short passages in Hittite religious documents, and one is identified only by some technical terms.<\/p>\n<p>There were eight languages: (1) Hittite, also called Nesite, was recognized by B. Hrozny as having affinities with Indo-European. This proposal met with skepticism among scholars for a while, but it has been proved beyond question. (2) Hattic (Hattian), the language of the aboriginal people of Anatolia, is used for speeches of the priests in the performance of the cultic ritual relating to the Hittite pantheon. (3) Luwian is another Indo-European language, closely related to Hittite. (4) Palaic, a little-known language, is also Indo-European. (5) Hurrian appears in many ritual texts. Fragments of a Hurrian translation of the Epic of Gilgamesh were found. One of the Amarna tablets, written by Tushratta, king of Mitanni, to Amenhotep III, was in Hurrian. Also represented are (6) the Aryan language of the Mitanni rulers, (7) Akkadian, and (8) Sumerian. In addition to the cuneiform script, the Hittites used hieroglyphs, which have been found inscribed on stone and lead.<\/p>\n<p>The Hittite archives contained texts of official documents, such as treaties, laws, instructions, annals of the kings, letters, and other historical records. There was much religious literature, including myths, legends, epics, incantations, rituals, omens, prayers, and descriptions of festivals and their celebration.<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The diversity of language characteristic of Hittite civilization is paralleled by the great mixture of ethnic backgrounds, particularly over the geographic range covered by the empire. The physical appearance of the Hittites is known from their own reliefs and from representation on Egyptian monuments. Their own depictions show the Hittites with unattractive faces, heavy coats, tall pointed caps, and shoes with turned-up toes.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>The Hittites had a pantheon of deities, known by name from the inscriptions and by appearance from the reliefs. Gods may be identified by a weapon or tool carried in the right hand, a symbol in the left hand, wings or similar appurtenances, or the sacred animal on which a divinity may stand.<\/p>\n<p>A principal god was the weather god, whose sacred animal was the bull. Out of the multiplicity of local cults, there arose an official pantheon, headed by the sun goddess, Arinna, who was the supreme deity of the state and of the king. The treaties of the Hittites typically have a long list of divinities who served as witnesses to the treaty and oath.<\/p>\n<p class=\"h2\" id=\"HittitesandtheBible\">Hittites and the Bible<\/p>\n<p>The name “Hittite(s)” occurs nearly 50 times in the OT but does not appear in the NT. If one includes the occurrences of the name of Heth, the father of the Hittites, there are more than 60 citations in the Bible. Most have to do with the presence of Hittites in Canaan. Their progenitor and eponym, Heth, is listed second among the sons of Canaan in the “table of nations” (Gn 10:15; cf. 1 Chr 1:13). Most of the references to the “sons of Heth” appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gn 23).<\/p>\n<p>The OT references to Hittites include Genesis 26:34; 27:46 (Hittite women); 49:29-32; 50:13 (Ephron); Exodus 33:2; Numbers 13:29; Deuteronomy 7:1; 20:17 (their destruction); Joshua 11:3; 12:8 (occupants of Canaan); 1 Samuel 26:6; 2 Samuel 11–12 (Uriah, a warrior under David); 1 Kings 9:20; 10:29 (laborers or traders under Solomon); 11:1 (wife of Solomon); Ezra 9:1 (foreigners); Ezekiel 16:3, 45 (Jerusalem’s ancestors).<\/p>","content_en":"<h3>HITTITES<\/h3>\n<p>Biblical people who figure largely in the promises of a land for the descendants of Abram and the children of Israel. Once unknown to secular history and thought to be a mythical people by some critics of Bible history, information about the Hittites has been uncovered by archaeologists and historians, and they now are known to have had an empire centered in Asia Minor. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Ramses II and fought him to a standstill at Kadesh on the Orontes.<\/p>\n<p>For the most part, the biblical references do not suggest that the Hittites were more than a minor group, but the association of Hittite kings and Egypt with Solomon’s trade in horses and their involvement in the conflicts of Syria and Israel in the divided monarchy indicate that the Hittites were a people of great consequence.<\/p>\n<p class=\"h2\" id=\"Geography\">Geography<\/p>\n<p>The Hittite Empire had its center in Anatolia (Asia Minor, modern Turkey), with its capital at Hattusas (modern Baghazkoy) at the bend of the Halys River (present Kizil Irmak). The empire at times extended over a much larger area without definite boundaries since it included city-states that were dependencies of the Anatolian kingdom, related to it by treaties but otherwise not a part of it. Because of their presence in Palestine-Syria, the Hittites made their influence felt in Egypt and are well known from the art and inscriptions of that country. The presence of Hittites in Palestine is widely attested in the Bible, and the power of the Hittites in Palestinian cities like Hebron is indicated in patriarchal times.<\/p>\n<p class=\"h2\" id=\"History\">History<\/p>\n<p>The Hittites (also known as Hattians) were one of several groups of peoples, thought to be neither Semitic nor Indo-European, who occupied the Anatolian plateau in the third millennium <span>BC<\/span>. In the late part of this millennium Indo-Europeans overran the area and assumed political power.<\/p>\n<p>History in the true sense, that is, based on written records, begins in Anatolia around 1900 <span>BC<\/span> with the arrival of Assyrian traders. These merchants established themselves in various cities and corresponded with their homeland using cuneiform tablets. Numbers of these records have been found near Kayseri. These mention the struggle among Hittite principalities for supremacy in Anatolia and refer to a King Anittas, who is known from Hittite sources of later date.<\/p>\n<p>During the 15th century <span>BC<\/span>, the dominance of the Hurrians was broken by the campaigns of the Egyptian king Thutmose III, but another Hurrian kingdom, Mitanni, soon became prominent in western Asia. Mitanni presented a threat to the Hittites, but with the arrival of an ambitious and energetic monarch, Suppiluliuma I (c. 1380–1340 <span>BC<\/span>), there came a resurgence of Hittite vitality and the strength of the empire. This was the time of the writing of the Amarna letters, with their testimony of the confused situation in Palestine-Syria.<\/p>\n<p>Suppiluliuma carried out a brilliant military expedition against Mitanni and then, by combining force with diplomatic genius, forged for himself a buffer zone of vassal city-states, which were bound to him by treaties, copies of which were found in the Hittite archives.<\/p>\n<p>During the first half of the 14th century, the languor of Amenhotep III and the religious preoccupation of Akhenaten had allowed the Asiatic empire of Egypt to dwindle away into a memory. But with the beginning of the 19th dynasty, the Egyptians became concerned about regaining what was lost. The contest for Palestine-Syria reached its climax with the famous battle at Kadesh on the Orontes, where the initial advantage was won by Hittite chariots. Ramses II celebrated the battle as a victory, although he barely escaped with his life. The Hittite king, Muwatallis, also claimed a triumph, but in political terms the battle was inconclusive. The next Hittite king after him, Hattusilis III, signed a treaty with Ramses II in the 21st year of the reign of the Egyptian king; the pact was confirmed by the marriage of the daughter of Hattusilis to Ramses II.<\/p>\n<p>Around the middle of the 13th century <span>BC<\/span>, the Hittites were threatened from the west by the Ahhiyawa, possibly to be associated with the Achaeans and the Sea Peoples (see Philistia, Philistines). It was a wave of the Sea Peoples that brought the Hittite Empire to an end around 1190 <span>BC<\/span> and surged along the eastern Mediterranean coast until it was finally stopped in the Nile Delta by Ramses III.<\/p>\n<p>In northern Syria, independent city-states continued to be ruled by kings who bore Hittite names and erected monuments inscribed with Hittite hieroglyphs. The Assyrians continued to refer to the area as the Land of Hatti, and the OT speaks of these rulers of principalities as “kings of the Hittites.” These little kingdoms were soon placed under Assyrian tribute and became Assyrian provinces in the reigns of Shalmaneser V and Sargon II, the rulers who also put an end to the northern kingdom of Israel by conquering Samaria in 721 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"LanguagesandLiterature\">Languages and Literature<\/p>\n<p>In the texts found at Boghazkoy, eight different languages were employed. Of these, only two, Hittite and Akkadian, were used for official royal records. Akkadian was the lingua franca of the empire and was also the main language of the Amarna tablets. Hurrian is the only other language in which complete texts were written. The other languages occur mostly in short passages in Hittite religious documents, and one is identified only by some technical terms.<\/p>\n<p>There were eight languages: (1) Hittite, also called Nesite, was recognized by B. Hrozny as having affinities with Indo-European. This proposal met with skepticism among scholars for a while, but it has been proved beyond question. (2) Hattic (Hattian), the language of the aboriginal people of Anatolia, is used for speeches of the priests in the performance of the cultic ritual relating to the Hittite pantheon. (3) Luwian is another Indo-European language, closely related to Hittite. (4) Palaic, a little-known language, is also Indo-European. (5) Hurrian appears in many ritual texts. Fragments of a Hurrian translation of the Epic of Gilgamesh were found. One of the Amarna tablets, written by Tushratta, king of Mitanni, to Amenhotep III, was in Hurrian. Also represented are (6) the Aryan language of the Mitanni rulers, (7) Akkadian, and (8) Sumerian. In addition to the cuneiform script, the Hittites used hieroglyphs, which have been found inscribed on stone and lead.<\/p>\n<p>The Hittite archives contained texts of official documents, such as treaties, laws, instructions, annals of the kings, letters, and other historical records. There was much religious literature, including myths, legends, epics, incantations, rituals, omens, prayers, and descriptions of festivals and their celebration.<\/p>\n<p class=\"h2\" id=\"ThePeople\">The People<\/p>\n<p>The diversity of language characteristic of Hittite civilization is paralleled by the great mixture of ethnic backgrounds, particularly over the geographic range covered by the empire. The physical appearance of the Hittites is known from their own reliefs and from representation on Egyptian monuments. Their own depictions show the Hittites with unattractive faces, heavy coats, tall pointed caps, and shoes with turned-up toes.<\/p>\n<p class=\"h2\" id=\"Religion\">Religion<\/p>\n<p>The Hittites had a pantheon of deities, known by name from the inscriptions and by appearance from the reliefs. Gods may be identified by a weapon or tool carried in the right hand, a symbol in the left hand, wings or similar appurtenances, or the sacred animal on which a divinity may stand.<\/p>\n<p>A principal god was the weather god, whose sacred animal was the bull. Out of the multiplicity of local cults, there arose an official pantheon, headed by the sun goddess, Arinna, who was the supreme deity of the state and of the king. The treaties of the Hittites typically have a long list of divinities who served as witnesses to the treaty and oath.<\/p>\n<p class=\"h2\" id=\"HittitesandtheBible\">Hittites and the Bible<\/p>\n<p>The name “Hittite(s)” occurs nearly 50 times in the OT but does not appear in the NT. If one includes the occurrences of the name of Heth, the father of the Hittites, there are more than 60 citations in the Bible. Most have to do with the presence of Hittites in Canaan. Their progenitor and eponym, Heth, is listed second among the sons of Canaan in the “table of nations” (Gn 10:15; cf. 1 Chr 1:13). Most of the references to the “sons of Heth” appear in the narrative of the purchase of the cave of Machpelah by Abraham (Gn 23).<\/p>\n<p>The OT references to Hittites include Genesis 26:34; 27:46 (Hittite women); 49:29-32; 50:13 (Ephron); Exodus 33:2; Numbers 13:29; Deuteronomy 7:1; 20:17 (their destruction); Joshua 11:3; 12:8 (occupants of Canaan); 1 Samuel 26:6; 2 Samuel 11–12 (Uriah, a warrior under David); 1 Kings 9:20; 10:29 (laborers or traders under Solomon); 11:1 (wife of Solomon); Ezra 9:1 (foreigners); Ezekiel 16:3, 45 (Jerusalem’s ancestors).<\/p>","summary_ro":"HITTITES Biblical people who figure largely in the promises of a land for the descendants of Abram and the children of Israel. Once unknown to secular history and thought to be a mythical people by some critics of Bible history, information about the Hittites has been uncovered by archaeologists and historians, and they now are known to have had an empire centered in Asia Minor. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Ramses II and fou...","summary_en":"HITTITES Biblical people who figure largely in the promises of a land for the descendants of Abram and the children of Israel. Once unknown to secular history and thought to be a mythical people by some critics of Bible history, information about the Hittites has been uncovered by archaeologists and historians, and they now are known to have had an empire centered in Asia Minor. They were of sufficient military strength to challenge the armies of Egypt under the vainglorious Ramses II and fou...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35275,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sidon (Person)","title_en":"Sidon (Person)","content_ro":"<h3>SIDON (P<span>erson<\/span>)<\/h3>\n<p>Canaan’s firstborn son; Canaan was the son of Ham and grandson of Noah (Gn 10:15, 19; 1 Chr 1:13). Sidon founded a city (bearing his name) that set the northern boundary of the land of Canaan and later played a dominant role in Palestinian history.<\/p>\n<p><em>See also<\/em> Sidon (Place), Sidonian.<\/p>","content_en":"<h3>SIDON (P<span>erson<\/span>)<\/h3>\n<p>Canaan’s firstborn son; Canaan was the son of Ham and grandson of Noah (Gn 10:15, 19; 1 Chr 1:13). Sidon founded a city (bearing his name) that set the northern boundary of the land of Canaan and later played a dominant role in Palestinian history.<\/p>\n<p><em>See also<\/em> Sidon (Place), Sidonian.<\/p>","summary_ro":"SIDON (Person) Canaan’s firstborn son; Canaan was the son of Ham and grandson of Noah (Gn 10:15, 19; 1 Chr 1:13). Sidon founded a city (bearing his name) that set the northern boundary of the land of Canaan and later played a dominant role in Palestinian history. See also Sidon (Place), Sidonian.","summary_en":"SIDON (Person) Canaan’s firstborn son; Canaan was the son of Ham and grandson of Noah (Gn 10:15, 19; 1 Chr 1:13). Sidon founded a city (bearing his name) that set the northern boundary of the land of Canaan and later played a dominant role in Palestinian history. See also Sidon (Place), Sidonian.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47538,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:13","title_en":"Study Note: 1 Cronici 1:13","content_ro":"<p><strong>1:13<\/strong> <em>ancestor of the Hittites:<\/em> Hebrew <em>ancestor of Heth.<\/em><\/p>","content_en":"<p><strong>1:13<\/strong> <em>ancestor of the Hittites:<\/em> Hebrew <em>ancestor of Heth.<\/em><\/p>","summary_ro":"1:13 ancestor of the Hittites: Hebrew ancestor of Heth.","summary_en":"1:13 ancestor of the Hittites: Hebrew ancestor of Heth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75164,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:13","title_en":"Study Note: 1 Cronici 1:13","content_ro":"<p><strong>1:13<\/strong> <em>ancestor of the Hittites:<\/em> Hebrew <em>ancestor of Heth.<\/em><\/p>","content_en":"<p><strong>1:13<\/strong> <em>ancestor of the Hittites:<\/em> Hebrew <em>ancestor of Heth.<\/em><\/p>","summary_ro":"1:13 ancestor of the Hittites: Hebrew ancestor of Heth.","summary_en":"1:13 ancestor of the Hittites: Hebrew ancestor of Heth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102790,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:13","title_en":"Study Note: 1 Cronici 1:13","content_ro":"<p><strong>1:13<\/strong> <em>ancestor of the Hittites:<\/em> Hebrew <em>ancestor of Heth.<\/em><\/p>","content_en":"<p><strong>1:13<\/strong> <em>ancestor of the Hittites:<\/em> Hebrew <em>ancestor of Heth.<\/em><\/p>","summary_ro":"1:13 ancestor of the Hittites: Hebrew ancestor of Heth.","summary_en":"1:13 ancestor of the Hittites: Hebrew ancestor of Heth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130416,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:13","title_en":"Study Note: 1 Cronici 1:13","content_ro":"<p><strong>1:13<\/strong> <em>ancestor of the Hittites:<\/em> Hebrew <em>ancestor of Heth.<\/em><\/p>","content_en":"<p><strong>1:13<\/strong> <em>ancestor of the Hittites:<\/em> Hebrew <em>ancestor of Heth.<\/em><\/p>","summary_ro":"1:13 ancestor of the Hittites: Hebrew ancestor of Heth.","summary_en":"1:13 ancestor of the Hittites: Hebrew ancestor of Heth.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":13916,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Girgashites","title_en":"Girgashites","content_ro":"<h3>GIRGASHITES<\/h3>\n<p>Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name <em>Gresh<\/em> appeared in 13th century <span>BC<\/span> Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (<span>kjv<\/span>), “Gerasenes,” and “Gadarenes” may preserve the tradition of Girgashite occupation of Palestine.<\/p>","content_en":"<h3>GIRGASHITES<\/h3>\n<p>Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name <em>Gresh<\/em> appeared in 13th century <span>BC<\/span> Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (<span>kjv<\/span>), “Gerasenes,” and “Gadarenes” may preserve the tradition of Girgashite occupation of Palestine.<\/p>","summary_ro":"GIRGASHITES Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name Gresh appeared in 13th century BC Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (kjv),...","summary_en":"GIRGASHITES Canaanite tribe (Gn 10:16; 1 Chr 1:14) whose land was promised to Abraham (Gn 15:21; Dt 7:1; Jos 3:10) and was ultimately acquired (Jos 24:11; Neh 9:8). The tribe’s location is unknown, though they may have lived in Karkisha, a city mentioned in Hittite texts, or in Kirkishati, an area east of the Tigris. The name Gresh appeared in 13th century BC Ugaritic texts and might indicate a tribe. In Matthew 8:28; Mark 5:1; and Luke 8:26, a name variously translated as “Gergesenes” (kjv),...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":2670,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arkite","title_en":"Arkite","content_ro":"<h3>ARKITE<\/h3>\n<p>Name of a clan descended from Ham’s son Canaan (Gn 10:17; 1 Chr 1:15). The Arkites were probably residents of Arqa, a Phoenician town north of Tripolis in Syria. According to an early inscription, Arqa was captured by the Assyrian Tiglath-pileser III in 738 <span>BC<\/span>. Possibly another branch of the tribe settled near Ataroth, a town on the border between Ephraim and Benjamin (Jos 16:2).<\/p>\n<p><em>See also<\/em> Archi, Archite.<\/p>","content_en":"<h3>ARKITE<\/h3>\n<p>Name of a clan descended from Ham’s son Canaan (Gn 10:17; 1 Chr 1:15). The Arkites were probably residents of Arqa, a Phoenician town north of Tripolis in Syria. According to an early inscription, Arqa was captured by the Assyrian Tiglath-pileser III in 738 <span>BC<\/span>. Possibly another branch of the tribe settled near Ataroth, a town on the border between Ephraim and Benjamin (Jos 16:2).<\/p>\n<p><em>See also<\/em> Archi, Archite.<\/p>","summary_ro":"ARKITE Name of a clan descended from Ham’s son Canaan (Gn 10:17; 1 Chr 1:15). The Arkites were probably residents of Arqa, a Phoenician town north of Tripolis in Syria. According to an early inscription, Arqa was captured by the Assyrian Tiglath-pileser III in 738 BC. Possibly another branch of the tribe settled near Ataroth, a town on the border between Ephraim and Benjamin (Jos 16:2). See also Archi, Archite.","summary_en":"ARKITE Name of a clan descended from Ham’s son Canaan (Gn 10:17; 1 Chr 1:15). The Arkites were probably residents of Arqa, a Phoenician town north of Tripolis in Syria. According to an early inscription, Arqa was captured by the Assyrian Tiglath-pileser III in 738 BC. Possibly another branch of the tribe settled near Ataroth, a town on the border between Ephraim and Benjamin (Jos 16:2). See also Archi, Archite.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35557,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sinite","title_en":"Sinite","content_ro":"<h3>SINITE<\/h3>\n<p>Canaanite tribe, possibly located in northern Lebanon, whose ancestry is traced to Canaan, Ham’s son (Gn 10:17; 1 Chr 1:15).<\/p>","content_en":"<h3>SINITE<\/h3>\n<p>Canaanite tribe, possibly located in northern Lebanon, whose ancestry is traced to Canaan, Ham’s son (Gn 10:17; 1 Chr 1:15).<\/p>","summary_ro":"SINITE Canaanite tribe, possibly located in northern Lebanon, whose ancestry is traced to Canaan, Ham’s son (Gn 10:17; 1 Chr 1:15).","summary_en":"SINITE Canaanite tribe, possibly located in northern Lebanon, whose ancestry is traced to Canaan, Ham’s son (Gn 10:17; 1 Chr 1:15).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":2810,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arvadite Arvad","title_en":"Arvadite Arvad","content_ro":"<h3>ARVAD, ARVADITE<\/h3>\n<p>Small fortified island about 2 miles (3.2 kilometers) off the coast of Syria (ancient Phoenicia) and 30 miles (48 kilometers) north of Tripolis. Arvad developed a large trading and fighting fleet, and the fame of its sailors was referred to in a description of the naval power of Tyre (Ez 27:8, 11). Egyptian records recount Arvad’s fall to Thutmose III about 1472 <span>BC<\/span>. Assyrian records indicate the importance of Arvad and its recurrent conquest by foreign powers from the 11th to the 7th centuries <span>BC<\/span>.<\/p>\n<p>Arvad was later known as Aradus or Arados, and is referred to as such in 1 Maccabees 15:23. During the Persian and Hellenistic periods it was once again an important Mediterranean seaport, only to decline again. The Canaanite tribe of Arvadites (Gn 10:18; 1 Chr 1:16) possibly had an ethnic connection with the island Arvad. Today Arvad is known as Ruad.<\/p>","content_en":"<h3>ARVAD, ARVADITE<\/h3>\n<p>Small fortified island about 2 miles (3.2 kilometers) off the coast of Syria (ancient Phoenicia) and 30 miles (48 kilometers) north of Tripolis. Arvad developed a large trading and fighting fleet, and the fame of its sailors was referred to in a description of the naval power of Tyre (Ez 27:8, 11). Egyptian records recount Arvad’s fall to Thutmose III about 1472 <span>BC<\/span>. Assyrian records indicate the importance of Arvad and its recurrent conquest by foreign powers from the 11th to the 7th centuries <span>BC<\/span>.<\/p>\n<p>Arvad was later known as Aradus or Arados, and is referred to as such in 1 Maccabees 15:23. During the Persian and Hellenistic periods it was once again an important Mediterranean seaport, only to decline again. The Canaanite tribe of Arvadites (Gn 10:18; 1 Chr 1:16) possibly had an ethnic connection with the island Arvad. Today Arvad is known as Ruad.<\/p>","summary_ro":"ARVAD, ARVADITE Small fortified island about 2 miles (3.2 kilometers) off the coast of Syria (ancient Phoenicia) and 30 miles (48 kilometers) north of Tripolis. Arvad developed a large trading and fighting fleet, and the fame of its sailors was referred to in a description of the naval power of Tyre (Ez 27:8, 11). Egyptian records recount Arvad’s fall to Thutmose III about 1472 BC. Assyrian records indicate the importance of Arvad and its recurrent conquest by foreign powers from the 11th to ...","summary_en":"ARVAD, ARVADITE Small fortified island about 2 miles (3.2 kilometers) off the coast of Syria (ancient Phoenicia) and 30 miles (48 kilometers) north of Tripolis. Arvad developed a large trading and fighting fleet, and the fame of its sailors was referred to in a description of the naval power of Tyre (Ez 27:8, 11). Egyptian records recount Arvad’s fall to Thutmose III about 1472 BC. Assyrian records indicate the importance of Arvad and its recurrent conquest by foreign powers from the 11th to ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15150,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hamathite","title_en":"Hamathite","content_ro":"<h3>HAMATHITE<\/h3>\n<p>Resident of Hamath (Gn 10:18; 1 Chr 1:16). <em>See<\/em> Hamath #1.<\/p>","content_en":"<h3>HAMATHITE<\/h3>\n<p>Resident of Hamath (Gn 10:18; 1 Chr 1:16). <em>See<\/em> Hamath #1.<\/p>","summary_ro":"HAMATHITE Resident of Hamath (Gn 10:18; 1 Chr 1:16). See Hamath #1.","summary_en":"HAMATHITE Resident of Hamath (Gn 10:18; 1 Chr 1:16). See Hamath #1.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39167,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zemarites","title_en":"Zemarites","content_ro":"<h3>ZEMARITES<\/h3>\n<p>One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.<\/p>","content_en":"<h3>ZEMARITES<\/h3>\n<p>One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.<\/p>","summary_ro":"ZEMARITES One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.","summary_en":"ZEMARITES One of the families of the Canaanites in the ethnological lists of Genesis 10 (v 18) and 1 Chronicles 1 (v 16). The Zemarites were a Hamitic tribe mentioned in connection with the Arvadites and the Hamathites. They were probably located near the Mediterranean in the vicinity of Tripoli.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":2498,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aram (Person)","title_en":"Aram (Person)","content_ro":"<h3>ARAM (P<span>erson)<\/span><\/h3>\n<li>1. Shem’s son and Noah’s grandson (Gn 10:22-23; 1 Chr 1:17). Ancestor of the Arameans. <em>See<\/em> Syria, Syrians.<\/li>\n<li>2. Kemuel’s son, grandson of Abraham’s brother Nahor (Gn 22:21).<\/li>\n<li>3. Shemer’s son from Asher’s tribe (1 Chr 7:34).<\/li>\n<li>4. The Aram occurring in the genealogy of Jesus Christ (Mt 1:3-4, <span>kjv<\/span>) is a mistranslation of the Greek word <span class=\"greek\" lang=\"el\">Aram<\/span><em>,<\/em> meaning “Ram”—an entirely different name (Ru 4:19). <em>See<\/em> Ram (Person) #1.<\/li>","content_en":"<h3>ARAM (P<span>erson)<\/span><\/h3>\n<li>1. Shem’s son and Noah’s grandson (Gn 10:22-23; 1 Chr 1:17). Ancestor of the Arameans. <em>See<\/em> Syria, Syrians.<\/li>\n<li>2. Kemuel’s son, grandson of Abraham’s brother Nahor (Gn 22:21).<\/li>\n<li>3. Shemer’s son from Asher’s tribe (1 Chr 7:34).<\/li>\n<li>4. The Aram occurring in the genealogy of Jesus Christ (Mt 1:3-4, <span>kjv<\/span>) is a mistranslation of the Greek word <span class=\"greek\" lang=\"el\">Aram<\/span><em>,<\/em> meaning “Ram”—an entirely different name (Ru 4:19). <em>See<\/em> Ram (Person) #1.<\/li>","summary_ro":"ARAM (Person) 1. Shem’s son and Noah’s grandson (Gn 10:22-23; 1 Chr 1:17). Ancestor of the Arameans. See Syria, Syrians. 2. Kemuel’s son, grandson of Abraham’s brother Nahor (Gn 22:21). 3. Shemer’s son from Asher’s tribe (1 Chr 7:34). 4. The Aram occurring in the genealogy of Jesus Christ (Mt 1:3-4, kjv) is a mistranslation of the Greek word Aram, meaning “Ram”—an entirely different name (Ru 4:19). See Ram (Person) #1.","summary_en":"ARAM (Person) 1. Shem’s son and Noah’s grandson (Gn 10:22-23; 1 Chr 1:17). Ancestor of the Arameans. See Syria, Syrians. 2. Kemuel’s son, grandson of Abraham’s brother Nahor (Gn 22:21). 3. Shemer’s son from Asher’s tribe (1 Chr 7:34). 4. The Aram occurring in the genealogy of Jesus Christ (Mt 1:3-4, kjv) is a mistranslation of the Greek word Aram, meaning “Ram”—an entirely different name (Ru 4:19). See Ram (Person) #1.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":2786,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Arphaxad","title_en":"Arphaxad","content_ro":"<h3>ARPHAXAD<\/h3>\n<p>Shem’s son and Noah’s grandson, born two years after the Flood. Arphaxad’s descendants were probably the Chaldeans (Gn 10:22-24; 11:10-13; 1 Chr 1:17-18, 24; Lk 3:36). Arphaxad was born two years after the Flood when his father was one hundred years old (Gn 11:10) and was the grandfather of Eber, whom some believe was ancestor of the Hebrews (1 Chr 1:17-25; Lk 3:35-36).<\/p>","content_en":"<h3>ARPHAXAD<\/h3>\n<p>Shem’s son and Noah’s grandson, born two years after the Flood. Arphaxad’s descendants were probably the Chaldeans (Gn 10:22-24; 11:10-13; 1 Chr 1:17-18, 24; Lk 3:36). Arphaxad was born two years after the Flood when his father was one hundred years old (Gn 11:10) and was the grandfather of Eber, whom some believe was ancestor of the Hebrews (1 Chr 1:17-25; Lk 3:35-36).<\/p>","summary_ro":"ARPHAXAD Shem’s son and Noah’s grandson, born two years after the Flood. Arphaxad’s descendants were probably the Chaldeans (Gn 10:22-24; 11:10-13; 1 Chr 1:17-18, 24; Lk 3:36). Arphaxad was born two years after the Flood when his father was one hundred years old (Gn 11:10) and was the grandfather of Eber, whom some believe was ancestor of the Hebrews (1 Chr 1:17-25; Lk 3:35-36).","summary_en":"ARPHAXAD Shem’s son and Noah’s grandson, born two years after the Flood. Arphaxad’s descendants were probably the Chaldeans (Gn 10:22-24; 11:10-13; 1 Chr 1:17-18, 24; Lk 3:36). Arphaxad was born two years after the Flood when his father was one hundred years old (Gn 11:10) and was the grandfather of Eber, whom some believe was ancestor of the Hebrews (1 Chr 1:17-25; Lk 3:35-36).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3064,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asshur","title_en":"Asshur","content_ro":"<h3>ASSHUR<\/h3>\n<p> Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word <em>asshur.<\/em><\/p>\n<p>1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the <span>nlt<\/span>: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen.<\/p>\n<li>2. Shem’s son (Gn 10:22; 1 Chr 1:17). The reference may be merely a personification of the whole Assyrian people; however, since other names in the account (e.g., Arpachshad, Gn 10:24; 11:12) seem to indicate individual persons, perhaps Asshur should be taken in the same way. If so, this individual may have been the founder of the city Asshur to which he gave his name, the names of a god and nation being further derived from the city. <em>See<\/em> Asshur (Place).<\/li>\n<li>3. Patron god of the city of Asshur.<\/li>","content_en":"<h3>ASSHUR<\/h3>\n<p> Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word <em>asshur.<\/em><\/p>\n<p>1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the <span>nlt<\/span>: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen.<\/p>\n<li>2. Shem’s son (Gn 10:22; 1 Chr 1:17). The reference may be merely a personification of the whole Assyrian people; however, since other names in the account (e.g., Arpachshad, Gn 10:24; 11:12) seem to indicate individual persons, perhaps Asshur should be taken in the same way. If so, this individual may have been the founder of the city Asshur to which he gave his name, the names of a god and nation being further derived from the city. <em>See<\/em> Asshur (Place).<\/li>\n<li>3. Patron god of the city of Asshur.<\/li>","summary_ro":"ASSHUR Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word asshur. 1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the nlt: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen. 2. S...","summary_en":"ASSHUR Uncertain translation of a Hebrew word, appearing in English translations of the Bible as Assyria, Assyrian, Assyrians, or merely “Asshur.” These variants come from the Assyrian word asshur. 1. KJV translation of the word for Assyria in Genesis 10:11. It is improperly translated as a person and should be understood as in the nlt: “He [Nimrod] extended his reign to Assyria.” In that country, east of the Tigris River, Nimrod built four cities: Nineveh, Rehoboth-ir, Calah, and Resen. 2. S...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10238,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elam (Person)","title_en":"Elam (Person)","content_ro":"<h3>ELAM (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17).<\/li>\n<li>2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li>3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3).<\/li>\n<li>4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:7). In postexilic Judah, Shecaniah, Elam’s descendant, urged Ezra to command the sons of Israel to divorce their foreign wives (10:2); a number from Elam’s house eventually did so (v 26).<\/li>\n<li>5. Another forefather of 1,254 descendants who returned with Zerubbabel to Judah (Ezr 2:31; Neh 7:34).<\/li>\n<li>6. One of the chiefs of Israel who set his seal on Ezra’s covenant (Neh 10:14).<\/li>\n<li>7. One of the priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","content_en":"<h3>ELAM (P<span>erson<\/span>)<\/h3>\n<li>1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17).<\/li>\n<li>2. Benjamite and the son of Shashak (1 Chr 8:24).<\/li>\n<li>3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3).<\/li>\n<li>4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 <span>BC<\/span>; Ezr 8:7). In postexilic Judah, Shecaniah, Elam’s descendant, urged Ezra to command the sons of Israel to divorce their foreign wives (10:2); a number from Elam’s house eventually did so (v 26).<\/li>\n<li>5. Another forefather of 1,254 descendants who returned with Zerubbabel to Judah (Ezr 2:31; Neh 7:34).<\/li>\n<li>6. One of the chiefs of Israel who set his seal on Ezra’s covenant (Neh 10:14).<\/li>\n<li>7. One of the priestly musicians who performed at the dedication of the Jerusalem wall (Neh 12:42).<\/li>","summary_ro":"ELAM (Person) 1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3). 4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 BC; Ezr 8:7). In postexilic Judah, She...","summary_en":"ELAM (Person) 1. Firstborn son of Shem and a grandson of Noah (Gn 10:22; 1 Chr 1:17). 2. Benjamite and the son of Shashak (1 Chr 8:24). 3. Korahite Levite and the fifth son of Kore from the house of Asaph (1 Chr 26:3). 4. Forefather of 1,254 descendants who returned with Zerubbabel to Judah following the exile (Ezr 2:7; Neh 7:12). Later, 71 members of Elam’s house accompanied Ezra back to Palestine during the reign of King Artaxerxes I of Persia (464–424 BC; Ezr 8:7). In postexilic Judah, She...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13714,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gether","title_en":"Gether","content_ro":"<h3>GETHER<\/h3>\n<p>Aram’s son and the grandson of Shem (Gn 10:23). In 1 Chronicles 1:17 he is listed as one of the sons of Shem.<\/p>","content_en":"<h3>GETHER<\/h3>\n<p>Aram’s son and the grandson of Shem (Gn 10:23). In 1 Chronicles 1:17 he is listed as one of the sons of Shem.<\/p>","summary_ro":"GETHER Aram’s son and the grandson of Shem (Gn 10:23). In 1 Chronicles 1:17 he is listed as one of the sons of Shem.","summary_en":"GETHER Aram’s son and the grandson of Shem (Gn 10:23). In 1 Chronicles 1:17 he is listed as one of the sons of Shem.","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16930,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hul","title_en":"Hul","content_ro":"<h3>HUL<\/h3>\n<p>Son of Aram and grandson of Shem (Gn 10:23; 1 Chr 1:17).<\/p>","content_en":"<h3>HUL<\/h3>\n<p>Son of Aram and grandson of Shem (Gn 10:23; 1 Chr 1:17).<\/p>","summary_ro":"HUL Son of Aram and grandson of Shem (Gn 10:23; 1 Chr 1:17).","summary_en":"HUL Son of Aram and grandson of Shem (Gn 10:23; 1 Chr 1:17).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24593,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mash","title_en":"Mash","content_ro":"<h3>MASH<\/h3>\n<p>Aram’s fourth son (Gn 10:23), a descendant of Shem. He is called Meshech in 1 Chronicles 1:17. <em>See<\/em> Meshech #2.<\/p>","content_en":"<h3>MASH<\/h3>\n<p>Aram’s fourth son (Gn 10:23), a descendant of Shem. He is called Meshech in 1 Chronicles 1:17. <em>See<\/em> Meshech #2.<\/p>","summary_ro":"MASH Aram’s fourth son (Gn 10:23), a descendant of Shem. He is called Meshech in 1 Chronicles 1:17. See Meshech #2.","summary_en":"MASH Aram’s fourth son (Gn 10:23), a descendant of Shem. He is called Meshech in 1 Chronicles 1:17. See Meshech #2.","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25297,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Meshech","title_en":"Meshech","content_ro":"<h3>MESHECH<\/h3>\n<li>1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 <span>BC<\/span>), Shalmaneser III (859–824 <span>BC<\/span>), and Sargon (722–705 <span>BC<\/span>). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre.<\/li>\n<li>2. Shem’s son according to 1 Chronicles 1:17, but rendered Mash in the parallel passage in Genesis 10:23. The latter is generally accepted.<\/li>","content_en":"<h3>MESHECH<\/h3>\n<li>1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 <span>BC<\/span>), Shalmaneser III (859–824 <span>BC<\/span>), and Sargon (722–705 <span>BC<\/span>). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre.<\/li>\n<li>2. Shem’s son according to 1 Chronicles 1:17, but rendered Mash in the parallel passage in Genesis 10:23. The latter is generally accepted.<\/li>","summary_ro":"MESHECH 1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 BC), Shalmaneser III (859–824 BC), and Sargon (722–705 BC). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre. 2. Shem’s son acc...","summary_en":"MESHECH 1. Son of Japheth and Noah’s grandson (Gn 10:2). His descendants are usually mentioned in connection with Tubal, Gog, or Magog (Ps 120:5; Ez 27:13; 32:26; 38:2-3; 39:1). They are called Muski in Assyrian records and inhabited the mountains north of Assyria during the reigns of Tiglath-pileser I (1115–1102 BC), Shalmaneser III (859–824 BC), and Sargon (722–705 BC). The people of Meshech are characterized as aggressive and pagan, traders in bronze and slaves with Tyre. 2. Shem’s son acc...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37915,"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}],"18":[{"id":9996,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eber","title_en":"Eber","content_ro":"<h3>EBER<\/h3>\n<li>1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, <span>nasb<\/span>). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups.<\/li>\n<li>2. Gadite leader registered during the reigns of Jothan, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13, <span>kjv<\/span> “Heber”).<\/li>\n<li>3. Benjamite and Elpaal’s descendant (1 Chr 8:12).<\/li>\n<li>4. Benjamite and Shashak’s descendant (1 Chr 8:22).<\/li>\n<li>5. Head of Amok’s priestly family during the days of the high priest Joiakim (Neh 12:20).<\/li>","content_en":"<h3>EBER<\/h3>\n<li>1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, <span>nasb<\/span>). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups.<\/li>\n<li>2. Gadite leader registered during the reigns of Jothan, king of Judah (950–932 <span>BC<\/span>), and Jeroboam II, king of Israel (993–953 <span>BC<\/span>; 1 Chr 5:13, <span>kjv<\/span> “Heber”).<\/li>\n<li>3. Benjamite and Elpaal’s descendant (1 Chr 8:12).<\/li>\n<li>4. Benjamite and Shashak’s descendant (1 Chr 8:22).<\/li>\n<li>5. Head of Amok’s priestly family during the days of the high priest Joiakim (Neh 12:20).<\/li>","summary_ro":"EBER 1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, nasb). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups. 2. Gadit...","summary_en":"EBER 1. Abraham’s ancestor (Gn 10:21-25; 11:14-17; 1 Chr 1:18-25; Lk 3:35) from whom the word “Hebrew” may be derived. Eber lived 464 years and was the ancestor of the “sons of Eber,” a phrase possibly equal to the “Hebrews,” as “sons of Heth” equals the “Hittites” (Gn 23:10, nasb). However, the term “Hebrew” may be an indication of social class rather than of descent from Eber. Eber had a son in whose time the earth was divided, a division possibly into nomadic and sedentary groups. 2. Gadit...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34816,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shelah","title_en":"Shelah","content_ro":"<h3>SHELAH<\/h3>\n<li>1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.<\/li>","content_en":"<h3>SHELAH<\/h3>\n<li>1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). <em>See<\/em> Genealogy of Jesus Christ.<\/li>\n<li>2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.<\/li>","summary_ro":"SHELAH 1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). See Genealogy of Jesus Christ. 2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.","summary_en":"SHELAH 1. Arphaxad’s son and the father of Eber (Gn 10:24; 11:12-15; 1 Chr 1:18). Shelah is listed in Luke’s genealogy of Christ as the son of Cainan the son of Arphaxad (Lk 3:35). See Genealogy of Jesus Christ. 2. Judah’s third son by Bathshua the Canaanitess. He was born at Kezib, a small town in Judah (Gn 38:5; 1 Chr 2:3). Shelah founded the Shelanite family (Nm 26:20), which should possibly be read instead of “Shilonite” in Nehemiah 11:5; 1 Chronicles 9:5.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":20432,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joktan","title_en":"Joktan","content_ro":"<h3>JOKTAN<\/h3>\n<p>Eber’s son and younger brother of Peleg. A number of Arabian groups descended from him (Gn 10:25-29; 1 Chr 1:19-23).<\/p>","content_en":"<h3>JOKTAN<\/h3>\n<p>Eber’s son and younger brother of Peleg. A number of Arabian groups descended from him (Gn 10:25-29; 1 Chr 1:19-23).<\/p>","summary_ro":"JOKTAN Eber’s son and younger brother of Peleg. A number of Arabian groups descended from him (Gn 10:25-29; 1 Chr 1:19-23).","summary_en":"JOKTAN Eber’s son and younger brother of Peleg. A number of Arabian groups descended from him (Gn 10:25-29; 1 Chr 1:19-23).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29446,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peleg","title_en":"Peleg","content_ro":"<h3>PELEG<\/h3>\n<p>Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigation canals (the term is so used in Jb 29:6; 38:25; Is 30:25; 32:2). The origin of the name is usually traced to the city of Phalga, north of the junction of the Euphrates and Khabur rivers.<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>PELEG<\/h3>\n<p>Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigation canals (the term is so used in Jb 29:6; 38:25; Is 30:25; 32:2). The origin of the name is usually traced to the city of Phalga, north of the junction of the Euphrates and Khabur rivers.<\/p>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"PELEG Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigatio...","summary_en":"PELEG Son of Eber and father of Reu (Gn 10:25; 11:16-19; 1 Chr 1:19, 25; Lk 3:35). During his lifetime, the earth was divided (Peleg means “division” or “watercourse”). Precisely what the division refers to is still debated. Suggestions include (1) the geographical and linguistic dispersion following the Tower of Babel fiasco (Gn 11:1-9); (2) dispersion of Noah’s descendants; (3) separation of the people of Arphaxad from Joktanide Arabs (Gn 10:24-29); and (4) the division of land by irrigatio...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":1103,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Almodad","title_en":"Almodad","content_ro":"<h3>ALMODAD<\/h3>\n<p>Son or descendant of Joktan in the family of Noah’s son Shem (Gn 10:26; 1 Chr 1:20).<\/p>","content_en":"<h3>ALMODAD<\/h3>\n<p>Son or descendant of Joktan in the family of Noah’s son Shem (Gn 10:26; 1 Chr 1:20).<\/p>","summary_ro":"ALMODAD Son or descendant of Joktan in the family of Noah’s son Shem (Gn 10:26; 1 Chr 1:20).","summary_en":"ALMODAD Son or descendant of Joktan in the family of Noah’s son Shem (Gn 10:26; 1 Chr 1:20).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15514,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hazarmaveth","title_en":"Hazarmaveth","content_ro":"<h3>HAZARMAVETH<\/h3>\n<p>Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century <span>BC<\/span>, based on frankincense trade. This trade, revived in the second century <span>BC<\/span>, made the area prosperous and influential.<\/p>","content_en":"<h3>HAZARMAVETH<\/h3>\n<p>Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century <span>BC<\/span>, based on frankincense trade. This trade, revived in the second century <span>BC<\/span>, made the area prosperous and influential.<\/p>","summary_ro":"HAZARMAVETH Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century BC, based on frankincense trade. This trade, revived in the second century BC, made the area prosperous and influential.","summary_en":"HAZARMAVETH Descendant of Shem through Joktan (Gn 10:26; 1 Chr 1:20) whose progeny lived in southern Arabia (Gn 10:30) in the Wadi Hadhramaut. Excavations there revealed a flourishing economy in the fifth century BC, based on frankincense trade. This trade, revived in the second century BC, made the area prosperous and influential.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18914,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jerah","title_en":"Jerah","content_ro":"<h3>JERAH<\/h3>\n<p>Son of Joktan and nephew of Peleg, during whose lifetime the earth was divided, probably a reference to the dispersion following Babel. Jerah is likely also the name of an Arabian tribe or district (Gn 10:25-26; 1 Chr 1:20).<\/p>","content_en":"<h3>JERAH<\/h3>\n<p>Son of Joktan and nephew of Peleg, during whose lifetime the earth was divided, probably a reference to the dispersion following Babel. Jerah is likely also the name of an Arabian tribe or district (Gn 10:25-26; 1 Chr 1:20).<\/p>","summary_ro":"JERAH Son of Joktan and nephew of Peleg, during whose lifetime the earth was divided, probably a reference to the dispersion following Babel. Jerah is likely also the name of an Arabian tribe or district (Gn 10:25-26; 1 Chr 1:20).","summary_en":"JERAH Son of Joktan and nephew of Peleg, during whose lifetime the earth was divided, probably a reference to the dispersion following Babel. Jerah is likely also the name of an Arabian tribe or district (Gn 10:25-26; 1 Chr 1:20).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34836,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheleph","title_en":"Sheleph","content_ro":"<h3>SHELEPH<\/h3>\n<p>Joktan’s son and the founder of an Arabian tribe living in Yemen (Gn 10:26; 1 Chr 1:20).<\/p>","content_en":"<h3>SHELEPH<\/h3>\n<p>Joktan’s son and the founder of an Arabian tribe living in Yemen (Gn 10:26; 1 Chr 1:20).<\/p>","summary_ro":"SHELEPH Joktan’s son and the founder of an Arabian tribe living in Yemen (Gn 10:26; 1 Chr 1:20).","summary_en":"SHELEPH Joktan’s son and the founder of an Arabian tribe living in Yemen (Gn 10:26; 1 Chr 1:20).","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":9621,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Diklah","title_en":"Diklah","content_ro":"<h3>DIKLAH<\/h3>\n<p>Son of Joktan in the list of nations descended from Noah’s sons (Gn 10:27; 1 Chr 1:21); perhaps the name refers to an Arabian tribe or territory, living in or near a palm-bearing area, as the name suggests (Diklah is a variant of the Hebrew word <span class=\"hebrew\" lang=\"he\">dikla<\/span><em>,<\/em> which means date tree or palm tree).<\/p>","content_en":"<h3>DIKLAH<\/h3>\n<p>Son of Joktan in the list of nations descended from Noah’s sons (Gn 10:27; 1 Chr 1:21); perhaps the name refers to an Arabian tribe or territory, living in or near a palm-bearing area, as the name suggests (Diklah is a variant of the Hebrew word <span class=\"hebrew\" lang=\"he\">dikla<\/span><em>,<\/em> which means date tree or palm tree).<\/p>","summary_ro":"DIKLAH Son of Joktan in the list of nations descended from Noah’s sons (Gn 10:27; 1 Chr 1:21); perhaps the name refers to an Arabian tribe or territory, living in or near a palm-bearing area, as the name suggests (Diklah is a variant of the Hebrew word dikla, which means date tree or palm tree).","summary_en":"DIKLAH Son of Joktan in the list of nations descended from Noah’s sons (Gn 10:27; 1 Chr 1:21); perhaps the name refers to an Arabian tribe or territory, living in or near a palm-bearing area, as the name suggests (Diklah is a variant of the Hebrew word dikla, which means date tree or palm tree).","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14987,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hadoram","title_en":"Hadoram","content_ro":"<h3>HADORAM<\/h3>\n<li>1. Joktan’s fifth son; Hadoram and his brothers were the sixth generation from Noah (Gn 10:27; 1 Chr 1:21).<\/li>\n<li>2. Alternate spelling of Joram in 1 Chronicles 18:10 (<span>kjv<\/span>). <em>See<\/em> Joram #1.<\/li>\n<li>3. Alternate spelling of Adoniram in 2 Chronicles 10:18 (<span>kjv<\/span>). <em>See<\/em> Adoniram.<\/li>","content_en":"<h3>HADORAM<\/h3>\n<li>1. Joktan’s fifth son; Hadoram and his brothers were the sixth generation from Noah (Gn 10:27; 1 Chr 1:21).<\/li>\n<li>2. Alternate spelling of Joram in 1 Chronicles 18:10 (<span>kjv<\/span>). <em>See<\/em> Joram #1.<\/li>\n<li>3. Alternate spelling of Adoniram in 2 Chronicles 10:18 (<span>kjv<\/span>). <em>See<\/em> Adoniram.<\/li>","summary_ro":"HADORAM 1. Joktan’s fifth son; Hadoram and his brothers were the sixth generation from Noah (Gn 10:27; 1 Chr 1:21). 2. Alternate spelling of Joram in 1 Chronicles 18:10 (kjv). See Joram #1. 3. Alternate spelling of Adoniram in 2 Chronicles 10:18 (kjv). See Adoniram.","summary_en":"HADORAM 1. Joktan’s fifth son; Hadoram and his brothers were the sixth generation from Noah (Gn 10:27; 1 Chr 1:21). 2. Alternate spelling of Joram in 1 Chronicles 18:10 (kjv). See Joram #1. 3. Alternate spelling of Adoniram in 2 Chronicles 10:18 (kjv). See Adoniram.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37927,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uzal (Person)","title_en":"Uzal (Person)","content_ro":"<h3>UZAL (P<span>erson<\/span>)<\/h3>\n<p>Son of Joktan, a descendant of Eber through Shem’s line (Gn 10:27; 1 Chr 1:21).<\/p>","content_en":"<h3>UZAL (P<span>erson<\/span>)<\/h3>\n<p>Son of Joktan, a descendant of Eber through Shem’s line (Gn 10:27; 1 Chr 1:21).<\/p>","summary_ro":"UZAL (Person) Son of Joktan, a descendant of Eber through Shem’s line (Gn 10:27; 1 Chr 1:21).","summary_en":"UZAL (Person) Son of Joktan, a descendant of Eber through Shem’s line (Gn 10:27; 1 Chr 1:21).","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":202,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abimael","title_en":"Abimael","content_ro":"<h3>ABIMAEL<\/h3>\n<p>One of the many sons or descendants of Joktan, and thus a descendant of Shem (Gn 10:28; 1 Chr 1:22).<\/p>","content_en":"<h3>ABIMAEL<\/h3>\n<p>One of the many sons or descendants of Joktan, and thus a descendant of Shem (Gn 10:28; 1 Chr 1:22).<\/p>","summary_ro":"ABIMAEL One of the many sons or descendants of Joktan, and thus a descendant of Shem (Gn 10:28; 1 Chr 1:22).","summary_en":"ABIMAEL One of the many sons or descendants of Joktan, and thus a descendant of Shem (Gn 10:28; 1 Chr 1:22).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9973,"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":9980,"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":34710,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheba (Person)","title_en":"Sheba (Person)","content_ro":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","content_en":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","summary_ro":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","summary_en":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":15491,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Havilah (Person)","title_en":"Havilah (Person)","content_ro":"<h3>HAVILAH (P<span>erson<\/span>)<\/h3>\n<li>1. Descendant of Cush (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).<\/li>","content_en":"<h3>HAVILAH (P<span>erson<\/span>)<\/h3>\n<li>1. Descendant of Cush (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).<\/li>","summary_ro":"HAVILAH (Person) 1. Descendant of Cush (Gn 10:7; 1 Chr 1:9). 2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).","summary_en":"HAVILAH (Person) 1. Descendant of Cush (Gn 10:7; 1 Chr 1:9). 2. Descendant of Shem through Joktan (Gn 10:29; 1 Chr 1:23).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20017,"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},{"id":28494,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ophir (Person)","title_en":"Ophir (Person)","content_ro":"<h3>OPHIR (P<span>erson<\/span>)<\/h3>\n<p>Joktan’s son and a descendant of Shem through Arphaxad’s line (Gn 10:29; 1 Chr 1:23).<\/p>","content_en":"<h3>OPHIR (P<span>erson<\/span>)<\/h3>\n<p>Joktan’s son and a descendant of Shem through Arphaxad’s line (Gn 10:29; 1 Chr 1:23).<\/p>","summary_ro":"OPHIR (Person) Joktan’s son and a descendant of Shem through Arphaxad’s line (Gn 10:29; 1 Chr 1:23).","summary_en":"OPHIR (Person) Joktan’s son and a descendant of Shem through Arphaxad’s line (Gn 10:29; 1 Chr 1:23).","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28496,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ophir (Place)","title_en":"Ophir (Place)","content_ro":"<h3>OPHIR (P<span>lace<\/span>)<\/h3>\n<p>Place to which Solomon sent a fleet of merchant ships to bring back gold and all sorts of precious and exotic products. The location of Ophir is not certain; most scholars place it in southwest Arabia. There may be a relationship between the place and the man named Ophir who appears in the table of nations as a son of Joktan (Gn 10:29; cf. 1 Chr 1:23), a descendant of Shem. The names of Joktan and his sons are connected with the southern and western parts of Arabia.<\/p>\n<p>First Kings 9:26-28 reports that Solomon built a fleet of merchant ships at Ezion-geber, which was near Elath on the Gulf of Aqaba. Hiram, king of Tyre, provided seamen to accompany those of Solomon. This expedition returned with 420 talents of gold for Solomon. First Kings 10:11 adds that the fleet of Hiram brought from Ophir a great amount of almug wood and precious stones.<\/p>\n<p>Later, Jehoshaphat built “ships of Tarshish” to go to Ophir for gold, but the ships were wrecked at Ezion-geber. Then Ahaziah, the son of Ahab of Israel, offered to send his men with the seamen of Judah, but Jehoshaphat refused (see 1 Kgs 22:48-49).<\/p>\n<p>The premier product of Ophir was fine gold. Eliphaz the Temanite comments that the Almighty should be one’s gold rather than the gold of Ophir (Jb 22:24). Job himself declares that wisdom is far more valuable than all the gold of Ophir (28:16). In his description of the glories of the king, the psalmist describes his queen at his right hand as wearing jewelry of finest gold from Ophir (Ps 45:9).<\/p>\n<p>Some suggest that the ships of Tarshish mentioned (1 Kgs 10:22) were those ships that went to Ophir and returned every three years with gold, silver, ivory, apes, and peacocks. Traders brought the products, some from as far away as India, to the ports of Ophir, where Solomon’s representatives bought them.<\/p>","content_en":"<h3>OPHIR (P<span>lace<\/span>)<\/h3>\n<p>Place to which Solomon sent a fleet of merchant ships to bring back gold and all sorts of precious and exotic products. The location of Ophir is not certain; most scholars place it in southwest Arabia. There may be a relationship between the place and the man named Ophir who appears in the table of nations as a son of Joktan (Gn 10:29; cf. 1 Chr 1:23), a descendant of Shem. The names of Joktan and his sons are connected with the southern and western parts of Arabia.<\/p>\n<p>First Kings 9:26-28 reports that Solomon built a fleet of merchant ships at Ezion-geber, which was near Elath on the Gulf of Aqaba. Hiram, king of Tyre, provided seamen to accompany those of Solomon. This expedition returned with 420 talents of gold for Solomon. First Kings 10:11 adds that the fleet of Hiram brought from Ophir a great amount of almug wood and precious stones.<\/p>\n<p>Later, Jehoshaphat built “ships of Tarshish” to go to Ophir for gold, but the ships were wrecked at Ezion-geber. Then Ahaziah, the son of Ahab of Israel, offered to send his men with the seamen of Judah, but Jehoshaphat refused (see 1 Kgs 22:48-49).<\/p>\n<p>The premier product of Ophir was fine gold. Eliphaz the Temanite comments that the Almighty should be one’s gold rather than the gold of Ophir (Jb 22:24). Job himself declares that wisdom is far more valuable than all the gold of Ophir (28:16). In his description of the glories of the king, the psalmist describes his queen at his right hand as wearing jewelry of finest gold from Ophir (Ps 45:9).<\/p>\n<p>Some suggest that the ships of Tarshish mentioned (1 Kgs 10:22) were those ships that went to Ophir and returned every three years with gold, silver, ivory, apes, and peacocks. Traders brought the products, some from as far away as India, to the ports of Ophir, where Solomon’s representatives bought them.<\/p>","summary_ro":"OPHIR (Place) Place to which Solomon sent a fleet of merchant ships to bring back gold and all sorts of precious and exotic products. The location of Ophir is not certain; most scholars place it in southwest Arabia. There may be a relationship between the place and the man named Ophir who appears in the table of nations as a son of Joktan (Gn 10:29; cf. 1 Chr 1:23), a descendant of Shem. The names of Joktan and his sons are connected with the southern and western parts of Arabia. First Kings ...","summary_en":"OPHIR (Place) Place to which Solomon sent a fleet of merchant ships to bring back gold and all sorts of precious and exotic products. The location of Ophir is not certain; most scholars place it in southwest Arabia. There may be a relationship between the place and the man named Ophir who appears in the table of nations as a son of Joktan (Gn 10:29; cf. 1 Chr 1:23), a descendant of Shem. The names of Joktan and his sons are connected with the southern and western parts of Arabia. First Kings ...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":13412,"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":47539,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:24","title_en":"Study Note: 1 Cronici 1:24","content_ro":"<p><strong>1:24-27<\/strong> The summary of <em>Shem<\/em>’s descendants ends with <em>Abraham<\/em> (cp. Gen 11:10-26).<\/p>","content_en":"<p><strong>1:24-27<\/strong> The summary of <em>Shem<\/em>’s descendants ends with <em>Abraham<\/em> (cp. Gen 11:10-26).<\/p>","summary_ro":"1:24-27 The summary of Shem’s descendants ends with Abraham (cp. Gen 11:10-26).","summary_en":"1:24-27 The summary of Shem’s descendants ends with Abraham (cp. Gen 11:10-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75165,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:24","title_en":"Study Note: 1 Cronici 1:24","content_ro":"<p><strong>1:24-27<\/strong> The summary of <em>Shem<\/em>’s descendants ends with <em>Abraham<\/em> (cp. Gen 11:10-26).<\/p>","content_en":"<p><strong>1:24-27<\/strong> The summary of <em>Shem<\/em>’s descendants ends with <em>Abraham<\/em> (cp. Gen 11:10-26).<\/p>","summary_ro":"1:24-27 The summary of Shem’s descendants ends with Abraham (cp. Gen 11:10-26).","summary_en":"1:24-27 The summary of Shem’s descendants ends with Abraham (cp. Gen 11:10-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102791,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:24","title_en":"Study Note: 1 Cronici 1:24","content_ro":"<p><strong>1:24-27<\/strong> The summary of <em>Shem<\/em>’s descendants ends with <em>Abraham<\/em> (cp. Gen 11:10-26).<\/p>","content_en":"<p><strong>1:24-27<\/strong> The summary of <em>Shem<\/em>’s descendants ends with <em>Abraham<\/em> (cp. Gen 11:10-26).<\/p>","summary_ro":"1:24-27 The summary of Shem’s descendants ends with Abraham (cp. Gen 11:10-26).","summary_en":"1:24-27 The summary of Shem’s descendants ends with Abraham (cp. Gen 11:10-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130417,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:24","title_en":"Study Note: 1 Cronici 1:24","content_ro":"<p><strong>1:24-27<\/strong> The summary of <em>Shem<\/em>’s descendants ends with <em>Abraham<\/em> (cp. Gen 11:10-26).<\/p>","content_en":"<p><strong>1:24-27<\/strong> The summary of <em>Shem<\/em>’s descendants ends with <em>Abraham<\/em> (cp. Gen 11:10-26).<\/p>","summary_ro":"1:24-27 The summary of Shem’s descendants ends with Abraham (cp. Gen 11:10-26).","summary_en":"1:24-27 The summary of Shem’s descendants ends with Abraham (cp. Gen 11:10-26).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"25":[{"id":32854,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Reu","title_en":"Reu","content_ro":"<h3>REU<\/h3>\n<p>Peleg’s son, the father of Serug, and a descendant of Shem (Gn 11:18-21; 1 Chr 1:25), listed in Luke’s genealogy of Christ (Lk 3:35). <em>See<\/em> Genealogy of Jesus Christ.<\/p>","content_en":"<h3>REU<\/h3>\n<p>Peleg’s son, the father of Serug, and a descendant of Shem (Gn 11:18-21; 1 Chr 1:25), listed in Luke’s genealogy of Christ (Lk 3:35). <em>See<\/em> Genealogy of Jesus Christ.<\/p>","summary_ro":"REU Peleg’s son, the father of Serug, and a descendant of Shem (Gn 11:18-21; 1 Chr 1:25), listed in Luke’s genealogy of Christ (Lk 3:35). See Genealogy of Jesus Christ.","summary_en":"REU Peleg’s son, the father of Serug, and a descendant of Shem (Gn 11:18-21; 1 Chr 1:25), listed in Luke’s genealogy of Christ (Lk 3:35). See Genealogy of Jesus Christ.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":26854,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nahor (Person)","title_en":"Nahor (Person)","content_ro":"<h3>NAHOR (P<span>erson<\/span>)<\/h3>\n<li>1. Abraham’s grandfather (Gn 11:22-25; 1 Chr 1:26); also an ancestor of Jesus according to Luke’s genealogy (Lk 3:34, where some English translations follow the Greek spelling, Nachor). The Genesis and 1 Chronicles passages show that Nahor is from Shem’s line. Hence, Abraham and his descendants are part of the Semitic family of nations.<\/li>\n<li>2. Son of Terah and Abraham’s brother (Gn 11:26-29; Jos 24:2). He married Milcah, Haran’s daughter, and his family is named in Genesis 22:20-23. Abraham sent his servant to seek a wife for Isaac at Nahor’s residence in Mesopotamia (see Gn 24:10, which possibly suggests that the city itself was called Nahor). There he found Rebekah, Nahor’s granddaughter (Gn 24:1-51). Nahor is also named as the father (perhaps grandfather) of Laban, to whom Jacob went when he fled from his brother Esau (Gn 29:5). Both of these texts link Abraham’s family with related Semitic people. In Genesis 31:53 God is spoken of as “the God of Abraham and Nahor.”<\/li>\n<p><em>See also<\/em> Nahor (Place).<\/p>","content_en":"<h3>NAHOR (P<span>erson<\/span>)<\/h3>\n<li>1. Abraham’s grandfather (Gn 11:22-25; 1 Chr 1:26); also an ancestor of Jesus according to Luke’s genealogy (Lk 3:34, where some English translations follow the Greek spelling, Nachor). The Genesis and 1 Chronicles passages show that Nahor is from Shem’s line. Hence, Abraham and his descendants are part of the Semitic family of nations.<\/li>\n<li>2. Son of Terah and Abraham’s brother (Gn 11:26-29; Jos 24:2). He married Milcah, Haran’s daughter, and his family is named in Genesis 22:20-23. Abraham sent his servant to seek a wife for Isaac at Nahor’s residence in Mesopotamia (see Gn 24:10, which possibly suggests that the city itself was called Nahor). There he found Rebekah, Nahor’s granddaughter (Gn 24:1-51). Nahor is also named as the father (perhaps grandfather) of Laban, to whom Jacob went when he fled from his brother Esau (Gn 29:5). Both of these texts link Abraham’s family with related Semitic people. In Genesis 31:53 God is spoken of as “the God of Abraham and Nahor.”<\/li>\n<p><em>See also<\/em> Nahor (Place).<\/p>","summary_ro":"NAHOR (Person) 1. Abraham’s grandfather (Gn 11:22-25; 1 Chr 1:26); also an ancestor of Jesus according to Luke’s genealogy (Lk 3:34, where some English translations follow the Greek spelling, Nachor). The Genesis and 1 Chronicles passages show that Nahor is from Shem’s line. Hence, Abraham and his descendants are part of the Semitic family of nations. 2. Son of Terah and Abraham’s brother (Gn 11:26-29; Jos 24:2). He married Milcah, Haran’s daughter, and his family is named in Genesis 22:20-23...","summary_en":"NAHOR (Person) 1. Abraham’s grandfather (Gn 11:22-25; 1 Chr 1:26); also an ancestor of Jesus according to Luke’s genealogy (Lk 3:34, where some English translations follow the Greek spelling, Nachor). The Genesis and 1 Chronicles passages show that Nahor is from Shem’s line. Hence, Abraham and his descendants are part of the Semitic family of nations. 2. Son of Terah and Abraham’s brother (Gn 11:26-29; Jos 24:2). He married Milcah, Haran’s daughter, and his family is named in Genesis 22:20-23...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37101,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Terah (Person)","title_en":"Terah (Person)","content_ro":"<h3>TERAH (P<span>erson<\/span>)<\/h3>\n<p>Father of Abram (Abraham), Nahor, and Haran (Gn 11:26; 1 Chr 1:26; Lk 3:34). Though Abram is listed first among his sons, it is likely that Abram was not the oldest. After Terah lived 70 years, he fathered Abram, Nahor, and Haran (Gn 11:26). Stephen reports in the NT, however, that Abram left Haran after the death of his father, at which time Abram was 75 years old (Gn 12:4; Acts 7:4). Terah died at the age of 205 (v Gn 11:32), which suggests that Terah was at least 130 when Abram was born. Terah initiated the trip to Canaan, though he failed to go beyond Haran (Gn 11:31-32). Abram was commanded there to leave his family and proceed to Canaan (12:1).<\/p>\n<p><em>See also<\/em> Abraham.<\/p>","content_en":"<h3>TERAH (P<span>erson<\/span>)<\/h3>\n<p>Father of Abram (Abraham), Nahor, and Haran (Gn 11:26; 1 Chr 1:26; Lk 3:34). Though Abram is listed first among his sons, it is likely that Abram was not the oldest. After Terah lived 70 years, he fathered Abram, Nahor, and Haran (Gn 11:26). Stephen reports in the NT, however, that Abram left Haran after the death of his father, at which time Abram was 75 years old (Gn 12:4; Acts 7:4). Terah died at the age of 205 (v Gn 11:32), which suggests that Terah was at least 130 when Abram was born. Terah initiated the trip to Canaan, though he failed to go beyond Haran (Gn 11:31-32). Abram was commanded there to leave his family and proceed to Canaan (12:1).<\/p>\n<p><em>See also<\/em> Abraham.<\/p>","summary_ro":"TERAH (Person) Father of Abram (Abraham), Nahor, and Haran (Gn 11:26; 1 Chr 1:26; Lk 3:34). Though Abram is listed first among his sons, it is likely that Abram was not the oldest. After Terah lived 70 years, he fathered Abram, Nahor, and Haran (Gn 11:26). Stephen reports in the NT, however, that Abram left Haran after the death of his father, at which time Abram was 75 years old (Gn 12:4; Acts 7:4). Terah died at the age of 205 (v Gn 11:32), which suggests that Terah was at least 130 when Ab...","summary_en":"TERAH (Person) Father of Abram (Abraham), Nahor, and Haran (Gn 11:26; 1 Chr 1:26; Lk 3:34). Though Abram is listed first among his sons, it is likely that Abram was not the oldest. After Terah lived 70 years, he fathered Abram, Nahor, and Haran (Gn 11:26). Stephen reports in the NT, however, that Abram left Haran after the death of his father, at which time Abram was 75 years old (Gn 12:4; Acts 7:4). Terah died at the age of 205 (v Gn 11:32), which suggests that Terah was at least 130 when Ab...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":40819,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68445,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96071,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123697,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abraham","title_en":"Abraham","content_ro":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","content_en":"<h3>Abraham<\/h3>\n<p>“By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known.<\/p>\n<p>God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had three sons: Abram, Nahor, and Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died. On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a new land while he was still in Ur (Acts 7:2-4). God told Abram, “Leave your native country, your relatives, and your father’s family, and go to the land that I will show you” (Gen 12:1). God blessed Abram by making a covenant with him that included promises of great blessing, numerous descendants, and a new land (12:1-3). These promises later saved Israel from destruction when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).<\/p>\n<p>Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Canaanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak of Moreh, likely a Canaanite shrine. Abram built altars there and near Bethel (Gen 12:6-8), proclaiming the one true God at these centers of false worship. Abram later moved to Hebron by the oaks of Mamre, again building an altar to worship God (13:18).<\/p>\n<p>When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that he was still childless because Sarai was barren (11:30) and that Eliezer of Damascus was his heir (15:2). This obscure statement is clarified by the Nuzi documents, discovered at the site of the ancient Mesopotamian city of Nuzi. According to Hurrian custom, a childless couple of means could adopt an heir, often a slave who would be responsible for their burial and mourning. However, a natural son born after the slave-heir’s adoption would supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that Abram’s own son would be his heir (15:4).<\/p>\n<p>The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him righteous because of his faith (Gen 15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram was declared righteous not because he was sinless. On several occasions he failed to do what was right—twice he lied about Sarai out of fear, and he took the provision of a son into his own hands with Hagar rather than continuing to wait for God to act (Gen 16:1-5). But he consistently returned to faith as the fundamental principle of his life before God.<\/p>\n<p>Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise of a son and of blessing (Gen 17), adding circumcision as the mark of the covenant relationship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5, 15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord appeared again to Abraham (18:1-15) and again announced the promised son. This time, Sarah was caught laughing in disbelief (18:10-15). Abraham was one hundred years old and his wife was ninety when the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was fittingly named Isaac (“he laughs!”).<\/p>\n<p>The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac (22:1-19). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and provided a ram for him to sacrifice in Isaac’s place. Abraham’s faith was complete (22:10-13).<\/p>\n<p>Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who have faith (Rom 4:16-17), making believers Abraham’s spiritual descendants (Gal 3:29). Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import of God’s promise was realized when the gospel was preached to all nations and people from all families of the earth responded in faith (see Gal 3:6-9).<\/p>\n<p>Abraham was called God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live as he did, daily venturing into the unknown with trust in God’s guidance and sustenance. Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring believers to persevere in faith because we know God is faithful.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 11:26–25:11; 26:2-5; Exod 3:15-16; 6:3; 32:13; Josh 24:2-3; 1 Chr 1:27-34; 2 Chr 20:7; Isa 29:22; 41:8; 51:1-2; Ezek 33:24; Matt 1:1-2; 3:9; 8:11; 22:31-33; Luke 16:19-31; John 8:31-58; Acts 7:2-8; Rom 4:1-23; 9:5-9; 11:16-17; Gal 3:6-29; Heb 6:13-15; 11:8-12, 17-19; Jas 2:21-23<\/p>","summary_ro":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","summary_en":"Abraham “By faith . . . Abraham obeyed when God called him to leave home and go to another land. . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life illustrate the faithful obedience for which he is best known. God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s family relationships are recorded in Genesis 11:26-32. Terah had th...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13472,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Genealogy of Jesus Christ","title_en":"Genealogy of Jesus Christ","content_ro":"<h3>GENEALOGY OF JESUS CHRIST<\/h3>\n<p>Account of Jesus’ human descent. The NT records Jesus’ genealogy twice in great detail: in Matthew 1:1-17 and in Luke 3:23-38.<\/p>\n<p>Preview<\/p>\n<p>• Matthew’s Genealogy<\/p>\n<p>• Luke’s Genealogy<\/p>\n<p>• The Relationship between the Two Records<\/p>\n<p class=\"h2\" id=\"MatthewsGenealogy\">Matthew’s Genealogy (1:1-17)<\/p>\n<p>Matthew 1:1 presents Jesus Christ as “the son of David, the son of Abraham.” By those two names, Matthew highlights Jesus’ earthly relationship to the Abrahamic (Gn 17:1-8) and Davidic (2 Sm 7:12-16) covenants of promise. Then beginning with the patriarch Abraham, Matthew traces Jesus’ human ancestry through King David to Joseph, “the husband of Mary, of whom Jesus was born, who is called Christ” (Mt 1:16). Matthew summarizes his account: “So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations” (v 17, <span>rsv<\/span>).<\/p>\n<p>An examination of Matthew’s handling of this genealogical material discloses several interesting peculiarities:<\/p>\n\n<p>1. The arrangement of the names into three groups of 14 seems to be an artificial device.<\/p>\n<li>2. To have 14 names in the second group, Matthew omits three kings—Ahaziah, Joash, and Amaziah—between Joram and Uzziah (v 8), and one, Jehoiakim, between Josiah and Jeconiah (v 11).<\/li>\n<li>3. In the first group Matthew mentions three women—Tamar, Rahab, and Ruth; and in the second group, he alludes to Bathsheba. This is an uncommon practice in genealogies, and all the more strange when it is noted that these four represent what could be regarded as moral blemishes in the history of the Davidic dynasty— Tamar, a victim of incest; Rahab, a prostitute; Ruth, a Moabitess; and Bathsheba, an adulteress.<\/li>\n<li>4. In the first group Matthew mentions Judah’s brothers and Zerah, Perez’s brother. In the second group he refers to Jeconiah’s brothers.<\/li>\n<li>5. In verse 6 David is called “the king.”<\/li>\n<p>From these data, it is obvious that Matthew does not intend to present a strict genealogy; the arrangement is contrived, and extraneous material is included, probably for some other purpose than merely to present Jesus’ forebears. Matthew’s arrangement of the names into groups of 14, probably guided by an interest in portraying Jesus to Jews as the promised king of Israel and rightful heir to the Davidic throne, gives a definite historical movement to the genealogy by dividing it into three periods of time. These respectively highlight the origin, rise to power, and decay of the Davidic house, the last point represented by the lowly birth of the promised heir to a carpenter of Nazareth.<\/p>\n<p>The 14 names in each group may be an effort to call attention to the thrice-royal character of Mary’s son by focusing on the numerical value 14 of the Hebrew letters in David’s name (d=4, v=6, d=4). This number also happens to be twice the sacred number seven, so that the whole list is composed of three sets of two sevens each. It may be, however, that the contrived groupings were merely intended to aid in memorization.<\/p>\n<p>With respect to the second peculiarity—the “missing name” in the third group—one must conclude that either David or Jeconiah is to be counted twice, these being the pivotal names separating the three groups, or that a name was mistakenly dropped out in a copy of Matthew’s original Gospel.<\/p>\n<p>The third peculiarity presents no difficulty at all. Numerous genealogies in Scripture omit some names. Ancient Near Eastern writers often used the phrase “the son of,” or the word “begat,” quite flexibly, relating grandsons or great-grandsons, for instance, to earlier forebears without indicating every intervening ancestor. The modern mind should not require a precision in ancient records that ancient writers themselves did not insist on.<\/p>\n<p>The women listed in the genealogy—the fourth peculiarity—may have been intended to disarm Jewish criticism about Jesus’ birth (1:18-25) by showing that irregular unions were not disqualifications for the Messiah’s legal ancestry.<\/p>\n<p>The reason for including several brothers in the genealogy at three points—the fifth peculiarity—is not readily discernible. The mention of “Judah and his brothers” (1:2) may simply be following an established practice of speaking of the 12 patriarchs together.<\/p>\n<p>Finally, David’s description as “the king” (1:6) underscores the Davidic or royal character of the list.<\/p>\n<p>The sources employed in compiling the first group in the genealogy drew upon records preserved in 1 Chronicles 1:27–2:15 and in Ruth 4:18-22. The second group followed the records found in 1—2 Kings and 2 Chronicles. The third group relied mainly on public or private records from the intertestamental period; the nine names from Abiud to Jacob are not mentioned elsewhere in Scripture.<\/p>\n<p>On the basis of this genealogy, if there had been a Davidic throne in Joseph’s day, the lowly carpenter would have been the legal heir to it, and Jesus stood after him as the next in line to inherit the royal seat.<\/p>\n<p>It has been argued against this understanding of Matthew’s genealogy that the presence of Jeconiah in the list (Mt 1:11) jeopardizes, if not completely negates, the legal claim to the Davidic throne of everyone descending directly from him. That is because the Lord declared of him: “Write this man down as childless, . . . for none of his offspring shall succeed in sitting on the throne of David, and ruling again in Judah” (Jer 22:30, <span>rsv<\/span>). Therefore, it is said, it could not have been Matthew’s intention to represent the men from Shealtiel to Joseph as legal heirs to the throne.<\/p>\n<p>This is a point that admittedly could dispose of the view that the list presents David’s descendants if it were not for the fact that Shealtiel, who in Matthew’s record is represented as the son of Jeconiah, appears also in Luke’s genealogy as the son of Neri (Lk 3:27). Neri’s name is unique to Luke’s Gospel, so it is impossible to check its use elsewhere to discover the actual parentage of Shealtiel. But it is not surprising in the light of Jeremiah 22:30 to find him listed in both accounts with different parents. Neri most likely was Shealtiel’s real father, and while it is impossible to determine Neri’s precise relationship to Jeconiah, it may be that those responsible for determining and keeping the record of the legal heirs to the Davidic throne looked to the collateral line of Neri and selected Shealtiel as the man to be legally adopted into the line and the one through whom the line would continue. Shealtiel may well have died without a male descendant, which made it necessary to look to Zerubbabel, the son of Pedaiah, Shealtiel’s brother by adoption, as the legal heir to the Davidic throne. By this pair of adoptions, the curse upon Jeconiah was fulfilled while an actual grandson of Jeconiah continued the line, inasmuch as the grandson was legally the son of Shealtiel, who in turn was the actual son of Neri. Jeconiah’s presence in the genealogy is a strength, rather than a weakness, for the interpretation that Matthew’s Gospel intended to present the legal heirs of the Davidic throne, since only a writer conscious of the problems surrounding Jeconiah’s lineage, but also aware of an explanation, would present such an ancestry to a Jewish audience he was seeking to convince that Jesus was indeed the royal Messiah.<\/p>\n<p class=\"h2\" id=\"LukesGenealogy\">Luke’s Genealogy (3:23-38)<\/p>\n<p>Luke’s genealogy also has peculiarities.<\/p>\n<p>1. Some expositors have thought it significant that Luke’s genealogy appears not at the beginning of the Gospel but at the beginning of Jesus’ ministry.<\/p>\n<li>2. Luke’s account, in contrast to Matthew’s, begins with Jesus and traces his lineage back through OT history. This seems irregular, for most genealogies follow the order of succession.<\/li>\n<li>3. Luke’s account, furthermore, does not end with Abraham but goes all the way back to “Adam, the son of God” (Lk 3:38).<\/li>\n<p>Some have seen the first peculiarity as a result of Luke’s desire to bring a period of sacred history to its close, and to signal the beginning of another with the person and especially the ministry of Jesus. The genealogy, located as it is, sets off the work of Christ from the accounts of his birth and preparation.<\/p>\n<p>Many have suggested that the regressive order in the genealogy is probably Luke’s instrument to focus attention on Jesus. The fact that Luke traced Jesus’ ancestry back to Adam, “the son of God,” was probably due to the fact that he wrote for Romans and Greeks. By tracing Jesus’ ancestry back to Adam, he shows Jesus to be related to the whole human race. In Luke’s genealogy Jesus and Adam are both “sons of God”; Jesus, of course, is the son of God by nature; Adam, the son of God by having been created in God’s image.<\/p>\n<p>As to his sources, it is rather certain that Luke used the Septuagint version (ancient Greek version of the OT) of Genesis 11:12, which inserts the name Cainan between Shelah and Arphaxad (Lk 3:36), and the records of 1 Chronicles 1–3 for the history down to David. For the period from David to Jesus, most expositors agree that Luke relied upon information probably received directly from Mary or from persons close to her. It was a common practice among the Jewish people for genealogical records to be maintained both publicly and privately. There was special concern in families of Davidic descent to preserve their ancestral records because of OT prophecies that Messiah would be born in the house of David.<\/p>\n<p>Luke no doubt intended to accomplish more by his list than merely a presentation of a number of Jesus’ ancestors. Since Luke did not highlight David in his list, it may be assumed that he was not zealous to present a list of legal heirs to the Davidic throne—not that the issue is of no concern to him (cf. Lk 1:27, 32, 69; 2:4, 11). Rather, a concern throughout Luke’s Gospel is this emphasis—that of portraying the Christ as the Savior of Romans and Greeks—indeed, of the world. Therefore, though Luke traced Jesus’ ancestry through Joseph’s ancestral line to David, he continued beyond David to Adam. Jesus is a member of the race to which all people belong.<\/p>\n<p class=\"h2\" id=\"TheRelationshipbetweentheTwoRecords\">The Relationship between the Two Records<\/p>\n<p>Even a cursory examination of the two genealogies of Jesus will show several differences. For example, Matthew’s genealogy comprises 41 generations, while Luke lists 76. Luke includes the period between Adam and Abraham; Matthew does not. While the two lists are practically identical from Abraham to David, they diverge for the period from David to Jesus, Matthew tracing Jesus’ lineage from David through Solomon in 27 generations, whereas Luke traces Jesus’ lineage from David through Nathan, another son, in 42 generations. Furthermore, at only one point do the lines converge during this period: at the names of Shealtiel and Zerubbabel, who are doubtless the same men in both lists. Finally, Matthew represents Joseph as the son of Jacob (Mt 1:16), whereas in Luke’s account he is the son of Heli (Lk 3:23).<\/p>\n<p>How are these differences to be explained? The differences between these lists stem from the purposes for which they were compiled and the meanings they were intended to convey.<\/p>\n<p>A widely held explanation is that Matthew gives Jesus’ ancestry through Joseph and that Luke gives his ancestry through Mary. On this interpretation Jacob was Joseph’s real father, and Heli (probably Mary’s father) became Joseph’s foster father, that is, Joseph was Heli’s “son,” or heir, by his marriage to Mary, assuming that Heli had no sons (cf. Nm 27:1-11; 36:1-12). This view is certainly a possibility and should not be rejected out of hand. If Mary was a direct descendant of David, it could be literally said of any son of hers, “He is the seed of David.”<\/p>\n<p>On the other hand, many scholars prefer to regard Luke’s genealogy as that of Joseph rather than Mary, since it is to Joseph’s ancestry that Luke calls the reader’s attention (Lk 1:27; 2:4). Furthermore, nowhere in Scripture is Mary said to be of Davidic descent. If the fact that Joseph was not the actual father of Jesus nullifies any value that Joseph’s lineage might otherwise possess for a real son, why does Luke point to Joseph’s lineage twice, and to Mary’s not at all?<\/p>\n<p>A major difficulty for the view that regards both genealogies as Joseph’s is related to Joseph’s two fathers. One solution is that Matthew gives the legal descendants of David but Luke gives the actual descendants of David in the line to which Joseph belonged. This would mean that Heli was Joseph’s real father and that Jacob was his legal foster father. How this could be is readily explainable. Assuming that Jacob’s father, Matthan (Mt 1:15), and Heli’s father, Matthat (Lk 3:24), are the same person, then Jacob (the elder) may have died without a male descendant so that his nephew, the son of his brother Heli, would have become his heir.<\/p>\n<p>If Matthan and Matthat are not the same person, one might postulate that Jacob, the legal heir to the throne, died without a descendant and that Joseph, son of Heli, became the legal heir immediately upon the death of Heli and was counted as Jacob’s son in a list of legal heirs to the throne. Possibly Heli, a relative, married Jacob’s widow, thereby making Joseph, the son of that union, Heli’s son and Jacob’s son by levirate marriage. In other words, there are a number of possible explanations of this divergence.<\/p>\n<p>One other major objection to the view that regards both genealogies as Joseph’s is that, because of the virgin birth of Jesus, one may in no sense speak of Jesus as being literally the seed of David—a proposition that Scripture seems to insist upon. This objection has been adequately countered: (1) because of the realistic manner in which the Jews looked upon adoptive fatherhood; and (2) because the relationship in which Jesus stood to Joseph was much closer than a case of ordinary adoption, there being no earthly father to dispute Joseph’s paternal relation to Jesus. Jesus could and would have been regarded as Joseph’s son and heir with complete propriety, satisfying every scriptural demand that he be the “seed of David.” The question, therefore, whether Mary as well as Joseph was a descendant of David does not need to be answered one way or the other by one who desires to defend Jesus’ Davidic descent.<\/p>\n<p>It is beyond human reach to discover for certain the full solution to the divergences between the two genealogies of Jesus, or the actual relationship of Jesus to them. Enough has been said to demonstrate that they are reconcilable, and the purposes of each, suggested here, indicate that either of the ways outlined above does full justice to the Davidic descent of Jesus, as rightful heir to his ancestor’s covenanted throne, and also to his virgin birth by Mary.<\/p>\n<p><em>See also<\/em> Genealogy; Incarnation; Jesus Christ, Life and Teachings of; Virgin Birth of Jesus.<\/p>","content_en":"<h3>GENEALOGY OF JESUS CHRIST<\/h3>\n<p>Account of Jesus’ human descent. The NT records Jesus’ genealogy twice in great detail: in Matthew 1:1-17 and in Luke 3:23-38.<\/p>\n<p>Preview<\/p>\n<p>• Matthew’s Genealogy<\/p>\n<p>• Luke’s Genealogy<\/p>\n<p>• The Relationship between the Two Records<\/p>\n<p class=\"h2\" id=\"MatthewsGenealogy\">Matthew’s Genealogy (1:1-17)<\/p>\n<p>Matthew 1:1 presents Jesus Christ as “the son of David, the son of Abraham.” By those two names, Matthew highlights Jesus’ earthly relationship to the Abrahamic (Gn 17:1-8) and Davidic (2 Sm 7:12-16) covenants of promise. Then beginning with the patriarch Abraham, Matthew traces Jesus’ human ancestry through King David to Joseph, “the husband of Mary, of whom Jesus was born, who is called Christ” (Mt 1:16). Matthew summarizes his account: “So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations” (v 17, <span>rsv<\/span>).<\/p>\n<p>An examination of Matthew’s handling of this genealogical material discloses several interesting peculiarities:<\/p>\n\n<p>1. The arrangement of the names into three groups of 14 seems to be an artificial device.<\/p>\n<li>2. To have 14 names in the second group, Matthew omits three kings—Ahaziah, Joash, and Amaziah—between Joram and Uzziah (v 8), and one, Jehoiakim, between Josiah and Jeconiah (v 11).<\/li>\n<li>3. In the first group Matthew mentions three women—Tamar, Rahab, and Ruth; and in the second group, he alludes to Bathsheba. This is an uncommon practice in genealogies, and all the more strange when it is noted that these four represent what could be regarded as moral blemishes in the history of the Davidic dynasty— Tamar, a victim of incest; Rahab, a prostitute; Ruth, a Moabitess; and Bathsheba, an adulteress.<\/li>\n<li>4. In the first group Matthew mentions Judah’s brothers and Zerah, Perez’s brother. In the second group he refers to Jeconiah’s brothers.<\/li>\n<li>5. In verse 6 David is called “the king.”<\/li>\n<p>From these data, it is obvious that Matthew does not intend to present a strict genealogy; the arrangement is contrived, and extraneous material is included, probably for some other purpose than merely to present Jesus’ forebears. Matthew’s arrangement of the names into groups of 14, probably guided by an interest in portraying Jesus to Jews as the promised king of Israel and rightful heir to the Davidic throne, gives a definite historical movement to the genealogy by dividing it into three periods of time. These respectively highlight the origin, rise to power, and decay of the Davidic house, the last point represented by the lowly birth of the promised heir to a carpenter of Nazareth.<\/p>\n<p>The 14 names in each group may be an effort to call attention to the thrice-royal character of Mary’s son by focusing on the numerical value 14 of the Hebrew letters in David’s name (d=4, v=6, d=4). This number also happens to be twice the sacred number seven, so that the whole list is composed of three sets of two sevens each. It may be, however, that the contrived groupings were merely intended to aid in memorization.<\/p>\n<p>With respect to the second peculiarity—the “missing name” in the third group—one must conclude that either David or Jeconiah is to be counted twice, these being the pivotal names separating the three groups, or that a name was mistakenly dropped out in a copy of Matthew’s original Gospel.<\/p>\n<p>The third peculiarity presents no difficulty at all. Numerous genealogies in Scripture omit some names. Ancient Near Eastern writers often used the phrase “the son of,” or the word “begat,” quite flexibly, relating grandsons or great-grandsons, for instance, to earlier forebears without indicating every intervening ancestor. The modern mind should not require a precision in ancient records that ancient writers themselves did not insist on.<\/p>\n<p>The women listed in the genealogy—the fourth peculiarity—may have been intended to disarm Jewish criticism about Jesus’ birth (1:18-25) by showing that irregular unions were not disqualifications for the Messiah’s legal ancestry.<\/p>\n<p>The reason for including several brothers in the genealogy at three points—the fifth peculiarity—is not readily discernible. The mention of “Judah and his brothers” (1:2) may simply be following an established practice of speaking of the 12 patriarchs together.<\/p>\n<p>Finally, David’s description as “the king” (1:6) underscores the Davidic or royal character of the list.<\/p>\n<p>The sources employed in compiling the first group in the genealogy drew upon records preserved in 1 Chronicles 1:27–2:15 and in Ruth 4:18-22. The second group followed the records found in 1—2 Kings and 2 Chronicles. The third group relied mainly on public or private records from the intertestamental period; the nine names from Abiud to Jacob are not mentioned elsewhere in Scripture.<\/p>\n<p>On the basis of this genealogy, if there had been a Davidic throne in Joseph’s day, the lowly carpenter would have been the legal heir to it, and Jesus stood after him as the next in line to inherit the royal seat.<\/p>\n<p>It has been argued against this understanding of Matthew’s genealogy that the presence of Jeconiah in the list (Mt 1:11) jeopardizes, if not completely negates, the legal claim to the Davidic throne of everyone descending directly from him. That is because the Lord declared of him: “Write this man down as childless, . . . for none of his offspring shall succeed in sitting on the throne of David, and ruling again in Judah” (Jer 22:30, <span>rsv<\/span>). Therefore, it is said, it could not have been Matthew’s intention to represent the men from Shealtiel to Joseph as legal heirs to the throne.<\/p>\n<p>This is a point that admittedly could dispose of the view that the list presents David’s descendants if it were not for the fact that Shealtiel, who in Matthew’s record is represented as the son of Jeconiah, appears also in Luke’s genealogy as the son of Neri (Lk 3:27). Neri’s name is unique to Luke’s Gospel, so it is impossible to check its use elsewhere to discover the actual parentage of Shealtiel. But it is not surprising in the light of Jeremiah 22:30 to find him listed in both accounts with different parents. Neri most likely was Shealtiel’s real father, and while it is impossible to determine Neri’s precise relationship to Jeconiah, it may be that those responsible for determining and keeping the record of the legal heirs to the Davidic throne looked to the collateral line of Neri and selected Shealtiel as the man to be legally adopted into the line and the one through whom the line would continue. Shealtiel may well have died without a male descendant, which made it necessary to look to Zerubbabel, the son of Pedaiah, Shealtiel’s brother by adoption, as the legal heir to the Davidic throne. By this pair of adoptions, the curse upon Jeconiah was fulfilled while an actual grandson of Jeconiah continued the line, inasmuch as the grandson was legally the son of Shealtiel, who in turn was the actual son of Neri. Jeconiah’s presence in the genealogy is a strength, rather than a weakness, for the interpretation that Matthew’s Gospel intended to present the legal heirs of the Davidic throne, since only a writer conscious of the problems surrounding Jeconiah’s lineage, but also aware of an explanation, would present such an ancestry to a Jewish audience he was seeking to convince that Jesus was indeed the royal Messiah.<\/p>\n<p class=\"h2\" id=\"LukesGenealogy\">Luke’s Genealogy (3:23-38)<\/p>\n<p>Luke’s genealogy also has peculiarities.<\/p>\n<p>1. Some expositors have thought it significant that Luke’s genealogy appears not at the beginning of the Gospel but at the beginning of Jesus’ ministry.<\/p>\n<li>2. Luke’s account, in contrast to Matthew’s, begins with Jesus and traces his lineage back through OT history. This seems irregular, for most genealogies follow the order of succession.<\/li>\n<li>3. Luke’s account, furthermore, does not end with Abraham but goes all the way back to “Adam, the son of God” (Lk 3:38).<\/li>\n<p>Some have seen the first peculiarity as a result of Luke’s desire to bring a period of sacred history to its close, and to signal the beginning of another with the person and especially the ministry of Jesus. The genealogy, located as it is, sets off the work of Christ from the accounts of his birth and preparation.<\/p>\n<p>Many have suggested that the regressive order in the genealogy is probably Luke’s instrument to focus attention on Jesus. The fact that Luke traced Jesus’ ancestry back to Adam, “the son of God,” was probably due to the fact that he wrote for Romans and Greeks. By tracing Jesus’ ancestry back to Adam, he shows Jesus to be related to the whole human race. In Luke’s genealogy Jesus and Adam are both “sons of God”; Jesus, of course, is the son of God by nature; Adam, the son of God by having been created in God’s image.<\/p>\n<p>As to his sources, it is rather certain that Luke used the Septuagint version (ancient Greek version of the OT) of Genesis 11:12, which inserts the name Cainan between Shelah and Arphaxad (Lk 3:36), and the records of 1 Chronicles 1–3 for the history down to David. For the period from David to Jesus, most expositors agree that Luke relied upon information probably received directly from Mary or from persons close to her. It was a common practice among the Jewish people for genealogical records to be maintained both publicly and privately. There was special concern in families of Davidic descent to preserve their ancestral records because of OT prophecies that Messiah would be born in the house of David.<\/p>\n<p>Luke no doubt intended to accomplish more by his list than merely a presentation of a number of Jesus’ ancestors. Since Luke did not highlight David in his list, it may be assumed that he was not zealous to present a list of legal heirs to the Davidic throne—not that the issue is of no concern to him (cf. Lk 1:27, 32, 69; 2:4, 11). Rather, a concern throughout Luke’s Gospel is this emphasis—that of portraying the Christ as the Savior of Romans and Greeks—indeed, of the world. Therefore, though Luke traced Jesus’ ancestry through Joseph’s ancestral line to David, he continued beyond David to Adam. Jesus is a member of the race to which all people belong.<\/p>\n<p class=\"h2\" id=\"TheRelationshipbetweentheTwoRecords\">The Relationship between the Two Records<\/p>\n<p>Even a cursory examination of the two genealogies of Jesus will show several differences. For example, Matthew’s genealogy comprises 41 generations, while Luke lists 76. Luke includes the period between Adam and Abraham; Matthew does not. While the two lists are practically identical from Abraham to David, they diverge for the period from David to Jesus, Matthew tracing Jesus’ lineage from David through Solomon in 27 generations, whereas Luke traces Jesus’ lineage from David through Nathan, another son, in 42 generations. Furthermore, at only one point do the lines converge during this period: at the names of Shealtiel and Zerubbabel, who are doubtless the same men in both lists. Finally, Matthew represents Joseph as the son of Jacob (Mt 1:16), whereas in Luke’s account he is the son of Heli (Lk 3:23).<\/p>\n<p>How are these differences to be explained? The differences between these lists stem from the purposes for which they were compiled and the meanings they were intended to convey.<\/p>\n<p>A widely held explanation is that Matthew gives Jesus’ ancestry through Joseph and that Luke gives his ancestry through Mary. On this interpretation Jacob was Joseph’s real father, and Heli (probably Mary’s father) became Joseph’s foster father, that is, Joseph was Heli’s “son,” or heir, by his marriage to Mary, assuming that Heli had no sons (cf. Nm 27:1-11; 36:1-12). This view is certainly a possibility and should not be rejected out of hand. If Mary was a direct descendant of David, it could be literally said of any son of hers, “He is the seed of David.”<\/p>\n<p>On the other hand, many scholars prefer to regard Luke’s genealogy as that of Joseph rather than Mary, since it is to Joseph’s ancestry that Luke calls the reader’s attention (Lk 1:27; 2:4). Furthermore, nowhere in Scripture is Mary said to be of Davidic descent. If the fact that Joseph was not the actual father of Jesus nullifies any value that Joseph’s lineage might otherwise possess for a real son, why does Luke point to Joseph’s lineage twice, and to Mary’s not at all?<\/p>\n<p>A major difficulty for the view that regards both genealogies as Joseph’s is related to Joseph’s two fathers. One solution is that Matthew gives the legal descendants of David but Luke gives the actual descendants of David in the line to which Joseph belonged. This would mean that Heli was Joseph’s real father and that Jacob was his legal foster father. How this could be is readily explainable. Assuming that Jacob’s father, Matthan (Mt 1:15), and Heli’s father, Matthat (Lk 3:24), are the same person, then Jacob (the elder) may have died without a male descendant so that his nephew, the son of his brother Heli, would have become his heir.<\/p>\n<p>If Matthan and Matthat are not the same person, one might postulate that Jacob, the legal heir to the throne, died without a descendant and that Joseph, son of Heli, became the legal heir immediately upon the death of Heli and was counted as Jacob’s son in a list of legal heirs to the throne. Possibly Heli, a relative, married Jacob’s widow, thereby making Joseph, the son of that union, Heli’s son and Jacob’s son by levirate marriage. In other words, there are a number of possible explanations of this divergence.<\/p>\n<p>One other major objection to the view that regards both genealogies as Joseph’s is that, because of the virgin birth of Jesus, one may in no sense speak of Jesus as being literally the seed of David—a proposition that Scripture seems to insist upon. This objection has been adequately countered: (1) because of the realistic manner in which the Jews looked upon adoptive fatherhood; and (2) because the relationship in which Jesus stood to Joseph was much closer than a case of ordinary adoption, there being no earthly father to dispute Joseph’s paternal relation to Jesus. Jesus could and would have been regarded as Joseph’s son and heir with complete propriety, satisfying every scriptural demand that he be the “seed of David.” The question, therefore, whether Mary as well as Joseph was a descendant of David does not need to be answered one way or the other by one who desires to defend Jesus’ Davidic descent.<\/p>\n<p>It is beyond human reach to discover for certain the full solution to the divergences between the two genealogies of Jesus, or the actual relationship of Jesus to them. Enough has been said to demonstrate that they are reconcilable, and the purposes of each, suggested here, indicate that either of the ways outlined above does full justice to the Davidic descent of Jesus, as rightful heir to his ancestor’s covenanted throne, and also to his virgin birth by Mary.<\/p>\n<p><em>See also<\/em> Genealogy; Incarnation; Jesus Christ, Life and Teachings of; Virgin Birth of Jesus.<\/p>","summary_ro":"GENEALOGY OF JESUS CHRIST Account of Jesus’ human descent. The NT records Jesus’ genealogy twice in great detail: in Matthew 1:1-17 and in Luke 3:23-38. Preview • Matthew’s Genealogy • Luke’s Genealogy • The Relationship between the Two Records Matthew’s Genealogy (1:1-17) Matthew 1:1 presents Jesus Christ as “the son of David, the son of Abraham.” By those two names, Matthew highlights Jesus’ earthly relationship to the Abrahamic (Gn 17:1-8) and Davidic (2 Sm 7:12-16) covenants of promise. T...","summary_en":"GENEALOGY OF JESUS CHRIST Account of Jesus’ human descent. The NT records Jesus’ genealogy twice in great detail: in Matthew 1:1-17 and in Luke 3:23-38. Preview • Matthew’s Genealogy • Luke’s Genealogy • The Relationship between the Two Records Matthew’s Genealogy (1:1-17) Matthew 1:1 presents Jesus Christ as “the son of David, the son of Abraham.” By those two names, Matthew highlights Jesus’ earthly relationship to the Abrahamic (Gn 17:1-8) and Davidic (2 Sm 7:12-16) covenants of promise. T...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":13418,"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":47540,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:28","title_en":"Study Note: 1 Cronici 1:28","content_ro":"<p><strong>1:28-33<\/strong> Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing <em>the sons of Ishmael<\/em> (1:29-31; cp. Gen 25:12-15) and <em>the sons of Keturah<\/em> (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.<\/p>","content_en":"<p><strong>1:28-33<\/strong> Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing <em>the sons of Ishmael<\/em> (1:29-31; cp. Gen 25:12-15) and <em>the sons of Keturah<\/em> (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.<\/p>","summary_ro":"1:28-33 Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing the sons of Ishmael (1:29-31; cp. Gen 25:12-15) and the sons of Keturah (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.","summary_en":"1:28-33 Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing the sons of Ishmael (1:29-31; cp. Gen 25:12-15) and the sons of Keturah (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75166,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:28","title_en":"Study Note: 1 Cronici 1:28","content_ro":"<p><strong>1:28-33<\/strong> Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing <em>the sons of Ishmael<\/em> (1:29-31; cp. Gen 25:12-15) and <em>the sons of Keturah<\/em> (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.<\/p>","content_en":"<p><strong>1:28-33<\/strong> Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing <em>the sons of Ishmael<\/em> (1:29-31; cp. Gen 25:12-15) and <em>the sons of Keturah<\/em> (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.<\/p>","summary_ro":"1:28-33 Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing the sons of Ishmael (1:29-31; cp. Gen 25:12-15) and the sons of Keturah (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.","summary_en":"1:28-33 Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing the sons of Ishmael (1:29-31; cp. Gen 25:12-15) and the sons of Keturah (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102792,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:28","title_en":"Study Note: 1 Cronici 1:28","content_ro":"<p><strong>1:28-33<\/strong> Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing <em>the sons of Ishmael<\/em> (1:29-31; cp. Gen 25:12-15) and <em>the sons of Keturah<\/em> (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.<\/p>","content_en":"<p><strong>1:28-33<\/strong> Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing <em>the sons of Ishmael<\/em> (1:29-31; cp. Gen 25:12-15) and <em>the sons of Keturah<\/em> (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.<\/p>","summary_ro":"1:28-33 Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing the sons of Ishmael (1:29-31; cp. Gen 25:12-15) and the sons of Keturah (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.","summary_en":"1:28-33 Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing the sons of Ishmael (1:29-31; cp. Gen 25:12-15) and the sons of Keturah (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130418,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:28","title_en":"Study Note: 1 Cronici 1:28","content_ro":"<p><strong>1:28-33<\/strong> Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing <em>the sons of Ishmael<\/em> (1:29-31; cp. Gen 25:12-15) and <em>the sons of Keturah<\/em> (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.<\/p>","content_en":"<p><strong>1:28-33<\/strong> Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing <em>the sons of Ishmael<\/em> (1:29-31; cp. Gen 25:12-15) and <em>the sons of Keturah<\/em> (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.<\/p>","summary_ro":"1:28-33 Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing the sons of Ishmael (1:29-31; cp. Gen 25:12-15) and the sons of Keturah (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.","summary_en":"1:28-33 Using the same pattern as the author of Genesis, the Chronicler traces separately the descendants of Abraham apart from Isaac, listing the sons of Ishmael (1:29-31; cp. Gen 25:12-15) and the sons of Keturah (1 Chr 1:32-33; cp. Gen 25:1-3) before detailing the descendants in the chosen family line.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":2635,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aretas","title_en":"Aretas","content_ro":"<h3>ARETAS<\/h3>\n<li>1. Name of several kings of an Arabian people called the Nabateans, considered to be descendants of Nebaioth, Ishmael’s oldest son (Gn 25:12-16; 1 Chr 1:29). According to the Jewish historian Josephus, Ishmael’s descendants inhabited an area all the way from the Euphrates to the Red Sea, calling it Nabatene. Their capital city, Sela, was called Petra in NT times.<\/li>\n<li>2. The Aretas of 2 Maccabees 5:8, before whom Jason the priest was accused, ruled about 170 <span>BC<\/span>. The Nabateans were evidently friendly toward the Maccabeans (1 Macc 5:24-28; 9:35). Josephus mentioned two other kings named Aretas. It was Aretas III, originally named Obodas, who extended Nabatean control and occupied Damascus during his reign (87–62 <span>BC<\/span>).<\/li>\n<li>3. The NT contains a reference to still another Aretas. The apostle Paul had to escape from Damascus by being let down in a basket through a window in the wall because the governor there under King Aretas was guarding the city in order to seize him (2 Cor 11:32-33). That Aretas has been identified as Eneas, who took the title Aretas IV and ruled from 9 <span>BC<\/span> to <span>AD<\/span> 40. He attacked and defeated Herod Antipas over a boundary dispute and also as revenge. (Antipas had divorced Aretas’s daughter in order to marry Herodias.)<\/li>","content_en":"<h3>ARETAS<\/h3>\n<li>1. Name of several kings of an Arabian people called the Nabateans, considered to be descendants of Nebaioth, Ishmael’s oldest son (Gn 25:12-16; 1 Chr 1:29). According to the Jewish historian Josephus, Ishmael’s descendants inhabited an area all the way from the Euphrates to the Red Sea, calling it Nabatene. Their capital city, Sela, was called Petra in NT times.<\/li>\n<li>2. The Aretas of 2 Maccabees 5:8, before whom Jason the priest was accused, ruled about 170 <span>BC<\/span>. The Nabateans were evidently friendly toward the Maccabeans (1 Macc 5:24-28; 9:35). Josephus mentioned two other kings named Aretas. It was Aretas III, originally named Obodas, who extended Nabatean control and occupied Damascus during his reign (87–62 <span>BC<\/span>).<\/li>\n<li>3. The NT contains a reference to still another Aretas. The apostle Paul had to escape from Damascus by being let down in a basket through a window in the wall because the governor there under King Aretas was guarding the city in order to seize him (2 Cor 11:32-33). That Aretas has been identified as Eneas, who took the title Aretas IV and ruled from 9 <span>BC<\/span> to <span>AD<\/span> 40. He attacked and defeated Herod Antipas over a boundary dispute and also as revenge. (Antipas had divorced Aretas’s daughter in order to marry Herodias.)<\/li>","summary_ro":"ARETAS 1. Name of several kings of an Arabian people called the Nabateans, considered to be descendants of Nebaioth, Ishmael’s oldest son (Gn 25:12-16; 1 Chr 1:29). According to the Jewish historian Josephus, Ishmael’s descendants inhabited an area all the way from the Euphrates to the Red Sea, calling it Nabatene. Their capital city, Sela, was called Petra in NT times. 2. The Aretas of 2 Maccabees 5:8, before whom Jason the priest was accused, ruled about 170 BC. The Nabateans were evidently...","summary_en":"ARETAS 1. Name of several kings of an Arabian people called the Nabateans, considered to be descendants of Nebaioth, Ishmael’s oldest son (Gn 25:12-16; 1 Chr 1:29). According to the Jewish historian Josephus, Ishmael’s descendants inhabited an area all the way from the Euphrates to the Red Sea, calling it Nabatene. Their capital city, Sela, was called Petra in NT times. 2. The Aretas of 2 Maccabees 5:8, before whom Jason the priest was accused, ruled about 170 BC. The Nabateans were evidently...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21531,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kedar","title_en":"Kedar","content_ro":"<h3>KEDAR<\/h3>\n<li>1. Second son of Ishmael, Abraham’s son (Gn 25:13; 1 Chr 1:29).<\/li>\n<li>2. Tribe or area appearing mainly in the prophetic writings from Solomon to the exile. In Isaiah’s prophecy against Arabia, Kedar is mentioned twice (Is 21:13-17). Along with Arabia, Dedan, and Tema, the Kedarites are threatened with destruction. The pomp attributed to them in verse 16 indicates some degree of affluence (see also Ez 27:21), and the militaristic tone of verse 17 points to the fact that they were a warring people. In Jeremiah 49:28 Kedar is linked with Hazor as victims of Nebuchadnezzar’s conquests. Although there is no extrabiblical record of Nebuchadnezzar’s march on Kedar, Ashurbanipal, the king of Assyria, does mention the conquest of Kedar. That would have been about 650 <span>BC<\/span>, or a half a century earlier than the Babylonian conquest. Apart from Ashurbanipal’s account, the only other ancient extrabiblical reference to Kedar is found on a silver bowl offered to the Arabian goddess Han-’ilat in the Egyptian Delta. The inscription on the bowl reads, “Cain, son of Geshem, king of Kedar,” and the date is firmly fixed in the fifth century <span>BC<\/span>. This Geshem was very likely the enemy of Nehemiah (Neh 2:19; 6:1-6).<\/li>\n<p>The picture the Bible gives of Kedar is that of a desert nomadic people descended from Ishmael. They were not initially believers in Yahweh but are included in Isaiah’s prophecy of the future kingdom of God (cf. Is 42:11; 60:7). Their desert environment limited their work to sheep herding and trading. Because of unpredictable water supplies in the desert, they were constantly moving—a way of life best handled by living in tents rather than permanent houses (cf. Ps 120:5; Sg 1:5). For this reason archaeologists have found no site named Kedar. All we can surmise is that the area of Kedar lay to the east and slightly to the south of Israel in what is today the southern part of Jordan. The people of Kedar presumably died out or were assimilated into the surrounding nations.<\/p>","content_en":"<h3>KEDAR<\/h3>\n<li>1. Second son of Ishmael, Abraham’s son (Gn 25:13; 1 Chr 1:29).<\/li>\n<li>2. Tribe or area appearing mainly in the prophetic writings from Solomon to the exile. In Isaiah’s prophecy against Arabia, Kedar is mentioned twice (Is 21:13-17). Along with Arabia, Dedan, and Tema, the Kedarites are threatened with destruction. The pomp attributed to them in verse 16 indicates some degree of affluence (see also Ez 27:21), and the militaristic tone of verse 17 points to the fact that they were a warring people. In Jeremiah 49:28 Kedar is linked with Hazor as victims of Nebuchadnezzar’s conquests. Although there is no extrabiblical record of Nebuchadnezzar’s march on Kedar, Ashurbanipal, the king of Assyria, does mention the conquest of Kedar. That would have been about 650 <span>BC<\/span>, or a half a century earlier than the Babylonian conquest. Apart from Ashurbanipal’s account, the only other ancient extrabiblical reference to Kedar is found on a silver bowl offered to the Arabian goddess Han-’ilat in the Egyptian Delta. The inscription on the bowl reads, “Cain, son of Geshem, king of Kedar,” and the date is firmly fixed in the fifth century <span>BC<\/span>. This Geshem was very likely the enemy of Nehemiah (Neh 2:19; 6:1-6).<\/li>\n<p>The picture the Bible gives of Kedar is that of a desert nomadic people descended from Ishmael. They were not initially believers in Yahweh but are included in Isaiah’s prophecy of the future kingdom of God (cf. Is 42:11; 60:7). Their desert environment limited their work to sheep herding and trading. Because of unpredictable water supplies in the desert, they were constantly moving—a way of life best handled by living in tents rather than permanent houses (cf. Ps 120:5; Sg 1:5). For this reason archaeologists have found no site named Kedar. All we can surmise is that the area of Kedar lay to the east and slightly to the south of Israel in what is today the southern part of Jordan. The people of Kedar presumably died out or were assimilated into the surrounding nations.<\/p>","summary_ro":"KEDAR 1. Second son of Ishmael, Abraham’s son (Gn 25:13; 1 Chr 1:29). 2. Tribe or area appearing mainly in the prophetic writings from Solomon to the exile. In Isaiah’s prophecy against Arabia, Kedar is mentioned twice (Is 21:13-17). Along with Arabia, Dedan, and Tema, the Kedarites are threatened with destruction. The pomp attributed to them in verse 16 indicates some degree of affluence (see also Ez 27:21), and the militaristic tone of verse 17 points to the fact that they were a warring pe...","summary_en":"KEDAR 1. Second son of Ishmael, Abraham’s son (Gn 25:13; 1 Chr 1:29). 2. Tribe or area appearing mainly in the prophetic writings from Solomon to the exile. In Isaiah’s prophecy against Arabia, Kedar is mentioned twice (Is 21:13-17). Along with Arabia, Dedan, and Tema, the Kedarites are threatened with destruction. The pomp attributed to them in verse 16 indicates some degree of affluence (see also Ez 27:21), and the militaristic tone of verse 17 points to the fact that they were a warring pe...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25526,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mibsam","title_en":"Mibsam","content_ro":"<h3>MIBSAM<\/h3>\n<li>1. One of Ishmael’s sons and the founder of a tribe named after him (Gn 25:13; 1 Chr 1:29).<\/li>\n<li>2. Shallum’s son and the father of Mishma (1 Chr 4:25).<\/li>","content_en":"<h3>MIBSAM<\/h3>\n<li>1. One of Ishmael’s sons and the founder of a tribe named after him (Gn 25:13; 1 Chr 1:29).<\/li>\n<li>2. Shallum’s son and the father of Mishma (1 Chr 4:25).<\/li>","summary_ro":"MIBSAM 1. One of Ishmael’s sons and the founder of a tribe named after him (Gn 25:13; 1 Chr 1:29). 2. Shallum’s son and the father of Mishma (1 Chr 4:25).","summary_en":"MIBSAM 1. One of Ishmael’s sons and the founder of a tribe named after him (Gn 25:13; 1 Chr 1:29). 2. Shallum’s son and the father of Mishma (1 Chr 4:25).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27132,"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},{"id":35429,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tribe of Simeon","title_en":"Tribe of Simeon","content_ro":"<h3>SIMEON, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7).<\/p>\n<p>According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, the list of Levitical towns included Simeon’s with Judah’s (Jos 21:9-16). Inevitably, then, the Simeonites were linked to the kingdom of Judah throughout the period of the monarchy, and its tribal destiny was tied to that of the southern division of the divided monarchy. However, in spite of their minor inheritance within Judah’s tribe, the Simeonites were able to preserve to some extent their own tribal identity, unity, and traditions, as indicated by the keeping of genealogical records, even to the days of Hezekiah, king of Judah (1 Chr 4:24-42).<\/p>\n<p>During Hezekiah’s reign, Simeonites took possession of and settled the Arab areas of Seir (1 Chr 4:24-43) and perhaps the hill country of Ephraim (2 Chr 15:9). Although Simeon was Jacob’s second-oldest son, his progeny never achieved a position of prominence in Israel, either before or after the conquest and occupation of Canaan. For example, the tribe apparently provided no judges, and the Song of Deborah contains no references to this group (see Jgs 5). According to 1 Chronicles 4:28-33, Simeon’s tribe settled in the southern extremes of Canaan (called the Negev in Hebrew)—an extensive region, consisting largely of dry, parched land, but with an annual rainfall and perennial springs that ensured fertility in the early summer. This explains why Simeon’s territory is also called “the Negev of Judah,” a phrase that serves to differentiate them from other racial groups occupying parts of southern Canaan (1 Sm 27:10; 30:14; 2 Sm 24:7).<\/p>\n<p>The genealogies of the Simeonites reveal a certain amount of intermarriage with other Israelite tribes and, indeed, with non-Israelites as well. Shaul, Simeon’s son, was the son of a Canaanite woman (Gn 46:10; Ex 6:15). Two of Simeon’s sons (1 Chr 4:25) bear names of Ishmael’s sons (Gn 25:13-14; 1 Chr 1:29-30), and Jamin (Gn 46:10; Ex 6:15) was a descendant of Ram (1 Chr 2:27).<\/p>\n<p>In the NT, Simeon’s tribe appears seventh in the list of the tribes who are sealed by God (Rv 7:7).<\/p>","content_en":"<h3>SIMEON, Tribe of<\/h3>\n<p>One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7).<\/p>\n<p>According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, the list of Levitical towns included Simeon’s with Judah’s (Jos 21:9-16). Inevitably, then, the Simeonites were linked to the kingdom of Judah throughout the period of the monarchy, and its tribal destiny was tied to that of the southern division of the divided monarchy. However, in spite of their minor inheritance within Judah’s tribe, the Simeonites were able to preserve to some extent their own tribal identity, unity, and traditions, as indicated by the keeping of genealogical records, even to the days of Hezekiah, king of Judah (1 Chr 4:24-42).<\/p>\n<p>During Hezekiah’s reign, Simeonites took possession of and settled the Arab areas of Seir (1 Chr 4:24-43) and perhaps the hill country of Ephraim (2 Chr 15:9). Although Simeon was Jacob’s second-oldest son, his progeny never achieved a position of prominence in Israel, either before or after the conquest and occupation of Canaan. For example, the tribe apparently provided no judges, and the Song of Deborah contains no references to this group (see Jgs 5). According to 1 Chronicles 4:28-33, Simeon’s tribe settled in the southern extremes of Canaan (called the Negev in Hebrew)—an extensive region, consisting largely of dry, parched land, but with an annual rainfall and perennial springs that ensured fertility in the early summer. This explains why Simeon’s territory is also called “the Negev of Judah,” a phrase that serves to differentiate them from other racial groups occupying parts of southern Canaan (1 Sm 27:10; 30:14; 2 Sm 24:7).<\/p>\n<p>The genealogies of the Simeonites reveal a certain amount of intermarriage with other Israelite tribes and, indeed, with non-Israelites as well. Shaul, Simeon’s son, was the son of a Canaanite woman (Gn 46:10; Ex 6:15). Two of Simeon’s sons (1 Chr 4:25) bear names of Ishmael’s sons (Gn 25:13-14; 1 Chr 1:29-30), and Jamin (Gn 46:10; Ex 6:15) was a descendant of Ram (1 Chr 2:27).<\/p>\n<p>In the NT, Simeon’s tribe appears seventh in the list of the tribes who are sealed by God (Rv 7:7).<\/p>","summary_ro":"SIMEON, Tribe of One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7). According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, th...","summary_en":"SIMEON, Tribe of One of the 12 tribes of Israel descended from Jacob’s second son. Because of Simeon’s evil deed at Shechem, Jacob foretold that Simeon’s descendants would be dispersed among the other tribes of Israel (Gn 49:7). According to the book of Joshua, Simeon’s inheritance was included in Judah’s territory (Jos 19:1, 9). Judges 1:3 points to a close bond between the tribes of Simeon and Judah—they march and fight together as brothers to establish themselves in Canaan. In addition, th...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":785,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Agur","title_en":"Agur","content_ro":"<h3>AGUR<\/h3>\n<p>Jakeh’s son. Although not an Israelite, he wrote or collected the sayings in Proverbs 30. Agur was from Massa (Prv 30:1), an area of northern Arabia evidently settled by a son of Ishmael (Gn 25:14; 1 Chr 1:30). <em>See<\/em> Proverbs, Book of.<\/p>","content_en":"<h3>AGUR<\/h3>\n<p>Jakeh’s son. Although not an Israelite, he wrote or collected the sayings in Proverbs 30. Agur was from Massa (Prv 30:1), an area of northern Arabia evidently settled by a son of Ishmael (Gn 25:14; 1 Chr 1:30). <em>See<\/em> Proverbs, Book of.<\/p>","summary_ro":"AGUR Jakeh’s son. Although not an Israelite, he wrote or collected the sayings in Proverbs 30. Agur was from Massa (Prv 30:1), an area of northern Arabia evidently settled by a son of Ishmael (Gn 25:14; 1 Chr 1:30). See Proverbs, Book of.","summary_en":"AGUR Jakeh’s son. Although not an Israelite, he wrote or collected the sayings in Proverbs 30. Agur was from Massa (Prv 30:1), an area of northern Arabia evidently settled by a son of Ishmael (Gn 25:14; 1 Chr 1:30). See Proverbs, Book of.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9889,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dumah (Person)","title_en":"Dumah (Person)","content_ro":"<h3>DUMAH (P<span>erson<\/span>)<\/h3>\n<p>Ishmael’s son, who founded an Arab tribe (Gn 25:14; 1 Chr 1:30).<\/p>","content_en":"<h3>DUMAH (P<span>erson<\/span>)<\/h3>\n<p>Ishmael’s son, who founded an Arab tribe (Gn 25:14; 1 Chr 1:30).<\/p>","summary_ro":"DUMAH (Person) Ishmael’s son, who founded an Arab tribe (Gn 25:14; 1 Chr 1:30).","summary_en":"DUMAH (Person) Ishmael’s son, who founded an Arab tribe (Gn 25:14; 1 Chr 1:30).","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9891,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Dumah (Place)","title_en":"Dumah (Place)","content_ro":"<h3>DUMAH (P<span>lace<\/span>)<\/h3>\n<li>1. Region of the 12 tribes of Ishmael (Gn 25:14; 1 Chr 1:30) where there were a number of oases; identified with el-Jof, modern Dumat el-Jendel. This place was located about three-fourths of the way from Damascus to Medina.<\/li>\n<li>2. Town in the highlands allotted to Judah’s tribe for an inheritance (Jos 15:52). Its site is probably identifiable with ed-Domeh, 10 miles (16.1 kilometers) southwest of Hebron.<\/li>\n<li>3. Hebrew term referring to the land of silence or death; that is, the place of graves (Pss 94:17; 115:17).<\/li>\n<li>4. Perhaps a designation for Edom or Idumea in Isaiah 21:11.<\/li>","content_en":"<h3>DUMAH (P<span>lace<\/span>)<\/h3>\n<li>1. Region of the 12 tribes of Ishmael (Gn 25:14; 1 Chr 1:30) where there were a number of oases; identified with el-Jof, modern Dumat el-Jendel. This place was located about three-fourths of the way from Damascus to Medina.<\/li>\n<li>2. Town in the highlands allotted to Judah’s tribe for an inheritance (Jos 15:52). Its site is probably identifiable with ed-Domeh, 10 miles (16.1 kilometers) southwest of Hebron.<\/li>\n<li>3. Hebrew term referring to the land of silence or death; that is, the place of graves (Pss 94:17; 115:17).<\/li>\n<li>4. Perhaps a designation for Edom or Idumea in Isaiah 21:11.<\/li>","summary_ro":"DUMAH (Place) 1. Region of the 12 tribes of Ishmael (Gn 25:14; 1 Chr 1:30) where there were a number of oases; identified with el-Jof, modern Dumat el-Jendel. This place was located about three-fourths of the way from Damascus to Medina. 2. Town in the highlands allotted to Judah’s tribe for an inheritance (Jos 15:52). Its site is probably identifiable with ed-Domeh, 10 miles (16.1 kilometers) southwest of Hebron. 3. Hebrew term referring to the land of silence or death; that is, the place of...","summary_en":"DUMAH (Place) 1. Region of the 12 tribes of Ishmael (Gn 25:14; 1 Chr 1:30) where there were a number of oases; identified with el-Jof, modern Dumat el-Jendel. This place was located about three-fourths of the way from Damascus to Medina. 2. Town in the highlands allotted to Judah’s tribe for an inheritance (Jos 15:52). Its site is probably identifiable with ed-Domeh, 10 miles (16.1 kilometers) southwest of Hebron. 3. Hebrew term referring to the land of silence or death; that is, the place of...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14936,"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":24605,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Massa","title_en":"Massa","content_ro":"<h3>MASSA<\/h3>\n<p>Ishmael’s seventh son and Abraham’s grandson (Gn 25:14; 1 Chr 1:30). His descendants inhabited northwestern Arabia. Tiglath-pileser III mentions these people, along with the inhabitants of Tema (cf. Gn 25:15) and others who were ruled by him and paid tribute to him. The people of Tema probably were descendants of Massa’s brother Tema.<\/p>\n<p>Massa forms part of the titles of Proverbs 30:1 and 31:1. The definite article precedes it in 30:1 and can be translated “the burden” or “the oracle.” It is frequently used in prophetic passages in the ominous sense of God’s impending judgment (Is 13:1; Na 1:1; Hb 1:1).<\/p>","content_en":"<h3>MASSA<\/h3>\n<p>Ishmael’s seventh son and Abraham’s grandson (Gn 25:14; 1 Chr 1:30). His descendants inhabited northwestern Arabia. Tiglath-pileser III mentions these people, along with the inhabitants of Tema (cf. Gn 25:15) and others who were ruled by him and paid tribute to him. The people of Tema probably were descendants of Massa’s brother Tema.<\/p>\n<p>Massa forms part of the titles of Proverbs 30:1 and 31:1. The definite article precedes it in 30:1 and can be translated “the burden” or “the oracle.” It is frequently used in prophetic passages in the ominous sense of God’s impending judgment (Is 13:1; Na 1:1; Hb 1:1).<\/p>","summary_ro":"MASSA Ishmael’s seventh son and Abraham’s grandson (Gn 25:14; 1 Chr 1:30). His descendants inhabited northwestern Arabia. Tiglath-pileser III mentions these people, along with the inhabitants of Tema (cf. Gn 25:15) and others who were ruled by him and paid tribute to him. The people of Tema probably were descendants of Massa’s brother Tema. Massa forms part of the titles of Proverbs 30:1 and 31:1. The definite article precedes it in 30:1 and can be translated “the burden” or “the oracle.” It ...","summary_en":"MASSA Ishmael’s seventh son and Abraham’s grandson (Gn 25:14; 1 Chr 1:30). His descendants inhabited northwestern Arabia. Tiglath-pileser III mentions these people, along with the inhabitants of Tema (cf. Gn 25:15) and others who were ruled by him and paid tribute to him. The people of Tema probably were descendants of Massa’s brother Tema. Massa forms part of the titles of Proverbs 30:1 and 31:1. The definite article precedes it in 30:1 and can be translated “the burden” or “the oracle.” It ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26080,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mishma","title_en":"Mishma","content_ro":"<h3>MISHMA<\/h3>\n<li>1. Son of Ishmael, Abraham’s grandson, and the father of an Arabian tribe (Gn 25:14; 1 Chr 1:30).<\/li>\n<li>2. Mibsam’s son from Simeon’s tribe (1 Chr 4:25-26). His omission in Genesis 25 and inclusion in the 1 Chronicles genealogy may indicate either that he was born after Jacob moved his family to Egypt or that he represented an Arabian tribe that affiliated with Simeon when Simeon’s tribe expanded to the south (1 Chr 4:38-43).<\/li>","content_en":"<h3>MISHMA<\/h3>\n<li>1. Son of Ishmael, Abraham’s grandson, and the father of an Arabian tribe (Gn 25:14; 1 Chr 1:30).<\/li>\n<li>2. Mibsam’s son from Simeon’s tribe (1 Chr 4:25-26). His omission in Genesis 25 and inclusion in the 1 Chronicles genealogy may indicate either that he was born after Jacob moved his family to Egypt or that he represented an Arabian tribe that affiliated with Simeon when Simeon’s tribe expanded to the south (1 Chr 4:38-43).<\/li>","summary_ro":"MISHMA 1. Son of Ishmael, Abraham’s grandson, and the father of an Arabian tribe (Gn 25:14; 1 Chr 1:30). 2. Mibsam’s son from Simeon’s tribe (1 Chr 4:25-26). His omission in Genesis 25 and inclusion in the 1 Chronicles genealogy may indicate either that he was born after Jacob moved his family to Egypt or that he represented an Arabian tribe that affiliated with Simeon when Simeon’s tribe expanded to the south (1 Chr 4:38-43).","summary_en":"MISHMA 1. Son of Ishmael, Abraham’s grandson, and the father of an Arabian tribe (Gn 25:14; 1 Chr 1:30). 2. Mibsam’s son from Simeon’s tribe (1 Chr 4:25-26). His omission in Genesis 25 and inclusion in the 1 Chronicles genealogy may indicate either that he was born after Jacob moved his family to Egypt or that he represented an Arabian tribe that affiliated with Simeon when Simeon’s tribe expanded to the south (1 Chr 4:38-43).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36909,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tema (Person)","title_en":"Tema (Person)","content_ro":"<h3>TEMA (P<span>erson<\/span>)<\/h3>\n<p>Ninth son of Ishmael who became chief of a powerful nomadic tribe in the north Arabian wilderness (Gn 25:15; 1 Chr 1:30; Jer 25:23). The descendants of Tema were primarily caravan traders who controlled access to important routes across the desert (Jb 6:19). Tema was also associated with the territory and a town. <em>See<\/em> Tema (Place).<\/p>","content_en":"<h3>TEMA (P<span>erson<\/span>)<\/h3>\n<p>Ninth son of Ishmael who became chief of a powerful nomadic tribe in the north Arabian wilderness (Gn 25:15; 1 Chr 1:30; Jer 25:23). The descendants of Tema were primarily caravan traders who controlled access to important routes across the desert (Jb 6:19). Tema was also associated with the territory and a town. <em>See<\/em> Tema (Place).<\/p>","summary_ro":"TEMA (Person) Ninth son of Ishmael who became chief of a powerful nomadic tribe in the north Arabian wilderness (Gn 25:15; 1 Chr 1:30; Jer 25:23). The descendants of Tema were primarily caravan traders who controlled access to important routes across the desert (Jb 6:19). Tema was also associated with the territory and a town. See Tema (Place).","summary_en":"TEMA (Person) Ninth son of Ishmael who became chief of a powerful nomadic tribe in the north Arabian wilderness (Gn 25:15; 1 Chr 1:30; Jer 25:23). The descendants of Tema were primarily caravan traders who controlled access to important routes across the desert (Jb 6:19). Tema was also associated with the territory and a town. See Tema (Place).","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":19750,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeturites Jetur","title_en":"Jeturites Jetur","content_ro":"<h3>JETUR, JETURITES<\/h3>\n<p>Son of Ishmael and his descendants (Gn 25:15; 1 Chr 1:31); the Israelite tribes who settled east of the Jordan had to fight them (1 Chr 5:19). Also called Itureans, they survived into NT times, giving their name to Iturea, an area northeast of Galilee (Lk 3:1). <em>See<\/em> Ituraea, Iturea, Itureans.<\/p>","content_en":"<h3>JETUR, JETURITES<\/h3>\n<p>Son of Ishmael and his descendants (Gn 25:15; 1 Chr 1:31); the Israelite tribes who settled east of the Jordan had to fight them (1 Chr 5:19). Also called Itureans, they survived into NT times, giving their name to Iturea, an area northeast of Galilee (Lk 3:1). <em>See<\/em> Ituraea, Iturea, Itureans.<\/p>","summary_ro":"JETUR, JETURITES Son of Ishmael and his descendants (Gn 25:15; 1 Chr 1:31); the Israelite tribes who settled east of the Jordan had to fight them (1 Chr 5:19). Also called Itureans, they survived into NT times, giving their name to Iturea, an area northeast of Galilee (Lk 3:1). See Ituraea, Iturea, Itureans.","summary_en":"JETUR, JETURITES Son of Ishmael and his descendants (Gn 25:15; 1 Chr 1:31); the Israelite tribes who settled east of the Jordan had to fight them (1 Chr 5:19). Also called Itureans, they survived into NT times, giving their name to Iturea, an area northeast of Galilee (Lk 3:1). See Ituraea, Iturea, Itureans.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21544,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kedemah","title_en":"Kedemah","content_ro":"<h3>KEDEMAH<\/h3>\n<p>Son of Ishmael (Gn 25:15) who gave his name to the tribe he fathered (1 Chr 1:31).<\/p>","content_en":"<h3>KEDEMAH<\/h3>\n<p>Son of Ishmael (Gn 25:15) who gave his name to the tribe he fathered (1 Chr 1:31).<\/p>","summary_ro":"KEDEMAH Son of Ishmael (Gn 25:15) who gave his name to the tribe he fathered (1 Chr 1:31).","summary_en":"KEDEMAH Son of Ishmael (Gn 25:15) who gave his name to the tribe he fathered (1 Chr 1:31).","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25680,"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},{"id":26952,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Naphish","title_en":"Naphish","content_ro":"<h3>NAPHISH<\/h3>\n<p>Eleventh of Ishmael’s 12 sons (Gn 25:15; 1 Chr 1:31) and the founder of a tribe that later went to war against the tribes of Israel living east of the Jordan (1 Chr 5:19).<\/p>","content_en":"<h3>NAPHISH<\/h3>\n<p>Eleventh of Ishmael’s 12 sons (Gn 25:15; 1 Chr 1:31) and the founder of a tribe that later went to war against the tribes of Israel living east of the Jordan (1 Chr 5:19).<\/p>","summary_ro":"NAPHISH Eleventh of Ishmael’s 12 sons (Gn 25:15; 1 Chr 1:31) and the founder of a tribe that later went to war against the tribes of Israel living east of the Jordan (1 Chr 5:19).","summary_en":"NAPHISH Eleventh of Ishmael’s 12 sons (Gn 25:15; 1 Chr 1:31) and the founder of a tribe that later went to war against the tribes of Israel living east of the Jordan (1 Chr 5:19).","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":7358,"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":17910,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ishbak","title_en":"Ishbak","content_ro":"<h3>ISHBAK<\/h3>\n<p>One of the sons of Abraham by Keturah (Gn 25:2; 1 Chr 1:32).<\/p>","content_en":"<h3>ISHBAK<\/h3>\n<p>One of the sons of Abraham by Keturah (Gn 25:2; 1 Chr 1:32).<\/p>","summary_ro":"ISHBAK One of the sons of Abraham by Keturah (Gn 25:2; 1 Chr 1:32).","summary_en":"ISHBAK One of the sons of Abraham by Keturah (Gn 25:2; 1 Chr 1:32).","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":20430,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jokshan","title_en":"Jokshan","content_ro":"<h3>JOKSHAN<\/h3>\n<p>Son of Abraham and Keturah, and the father of Sheba and Dedan (Gn 25:2-3; 1 Chr 1:32).<\/p>","content_en":"<h3>JOKSHAN<\/h3>\n<p>Son of Abraham and Keturah, and the father of Sheba and Dedan (Gn 25:2-3; 1 Chr 1:32).<\/p>","summary_ro":"JOKSHAN Son of Abraham and Keturah, and the father of Sheba and Dedan (Gn 25:2-3; 1 Chr 1:32).","summary_en":"JOKSHAN Son of Abraham and Keturah, and the father of Sheba and Dedan (Gn 25:2-3; 1 Chr 1:32).","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21657,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Keturah","title_en":"Keturah","content_ro":"<h3>KETURAH<\/h3>\n<p>Second wife of Abraham. It is unclear whether he married her before or after Sarah’s death (Gn 25:1). He had six sons with her: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (v 2). Keturah’s status was not identical to that of Sarah. She is called a concubine (Gn 25:6, cf. 1 Chr 1:32), and her sons were presented with gifts instead of receiving a share in the inheritance. Keturah’s sons were the ancestors of tribes with which Israel came into contact after the Conquest, especially Midian and Jokshan’s sons Sheba and Dedan (Gn 25:3). As far as can be determined, the tribes settled in the north and central regions of the northern Euphrates, as far as the central sections of the Arabian Desert. They were merchants (ch 37) and shepherds (Ex 2:16). They were involved in international trade (Is 60:6). For example, the queen of Sheba, a descendant of Jokshan (Gn 25:3), came to Solomon to initiate trade relations (1 Kgs 10:2).<\/p>\n<p><em>See also<\/em> Abraham.<\/p>","content_en":"<h3>KETURAH<\/h3>\n<p>Second wife of Abraham. It is unclear whether he married her before or after Sarah’s death (Gn 25:1). He had six sons with her: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (v 2). Keturah’s status was not identical to that of Sarah. She is called a concubine (Gn 25:6, cf. 1 Chr 1:32), and her sons were presented with gifts instead of receiving a share in the inheritance. Keturah’s sons were the ancestors of tribes with which Israel came into contact after the Conquest, especially Midian and Jokshan’s sons Sheba and Dedan (Gn 25:3). As far as can be determined, the tribes settled in the north and central regions of the northern Euphrates, as far as the central sections of the Arabian Desert. They were merchants (ch 37) and shepherds (Ex 2:16). They were involved in international trade (Is 60:6). For example, the queen of Sheba, a descendant of Jokshan (Gn 25:3), came to Solomon to initiate trade relations (1 Kgs 10:2).<\/p>\n<p><em>See also<\/em> Abraham.<\/p>","summary_ro":"KETURAH Second wife of Abraham. It is unclear whether he married her before or after Sarah’s death (Gn 25:1). He had six sons with her: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (v 2). Keturah’s status was not identical to that of Sarah. She is called a concubine (Gn 25:6, cf. 1 Chr 1:32), and her sons were presented with gifts instead of receiving a share in the inheritance. Keturah’s sons were the ancestors of tribes with which Israel came into contact after the Conquest, especially...","summary_en":"KETURAH Second wife of Abraham. It is unclear whether he married her before or after Sarah’s death (Gn 25:1). He had six sons with her: Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah (v 2). Keturah’s status was not identical to that of Sarah. She is called a concubine (Gn 25:6, cf. 1 Chr 1:32), and her sons were presented with gifts instead of receiving a share in the inheritance. Keturah’s sons were the ancestors of tribes with which Israel came into contact after the Conquest, especially...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24903,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Medan","title_en":"Medan","content_ro":"<h3>MEDAN<\/h3>\n<p>Third son of Abraham by his second wife, Keturah (Gn 25:2; 1 Chr 1:32).<\/p>","content_en":"<h3>MEDAN<\/h3>\n<p>Third son of Abraham by his second wife, Keturah (Gn 25:2; 1 Chr 1:32).<\/p>","summary_ro":"MEDAN Third son of Abraham by his second wife, Keturah (Gn 25:2; 1 Chr 1:32).","summary_en":"MEDAN Third son of Abraham by his second wife, Keturah (Gn 25:2; 1 Chr 1:32).","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25675,"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},{"id":34712,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sheba (Person)","title_en":"Sheba (Person)","content_ro":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","content_en":"<h3>SHEBA (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9).<\/li>\n<li>2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22).<\/li>\n<li>3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32).<\/li>\n<li>4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was beheaded at Abel-beth-maacah (2 Sm 20:1-22).<\/li>\n<li>5. One of the Gadite leaders ruling in Bashan, registered during the reigns of Jotham king of Judah (750–732 <span>BC<\/span>) and Jeroboam II king of Israel (793–753 <span>BC<\/span>); <em>see<\/em> 1 Chr 5:13, 16-17.<\/li>","summary_ro":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","summary_en":"SHEBA (Person) 1. Son of Raamah, the brother of Dedan and a descendant of Noah through Ham’s line (Gn 10:7; 1 Chr 1:9). 2. One of the 13 sons of Joktan and a descendant of Noah through Shem’s line (Gn 10:28; 1 Chr 1:22). 3. Son of Jokshan, the brother of Dedan and the grandson of Abraham and Keturah (Gn 25:3; 1 Chr 1:32). 4. Benjaminite and the son of Bicri. After the death of Absalom, Sheba incited Israel to rebel against David. Under the command of Joab, the revolt was subdued and Sheba was...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35214,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shuah","title_en":"Shuah","content_ro":"<h3>SHUAH<\/h3>\n<li>1. One of six sons borne to Abraham by Keturah (Gn 25:2; 1 Chr 1:32). He was perhaps the forefather of the Shuhite Arab tribe that dwelt near the land of Uz (Jb 2:11).<\/li>\n<li>2. KJV spelling of Shua, Judah’s father-in-law, in Genesis 38:2, 12. <em>See<\/em> Shua #1.<\/li>\n<li>3. KJV spelling of Shuhah, Kelub’s brother, in 1 Chronicles 4:11. <em>See<\/em> Shuhah.<\/li>","content_en":"<h3>SHUAH<\/h3>\n<li>1. One of six sons borne to Abraham by Keturah (Gn 25:2; 1 Chr 1:32). He was perhaps the forefather of the Shuhite Arab tribe that dwelt near the land of Uz (Jb 2:11).<\/li>\n<li>2. KJV spelling of Shua, Judah’s father-in-law, in Genesis 38:2, 12. <em>See<\/em> Shua #1.<\/li>\n<li>3. KJV spelling of Shuhah, Kelub’s brother, in 1 Chronicles 4:11. <em>See<\/em> Shuhah.<\/li>","summary_ro":"SHUAH 1. One of six sons borne to Abraham by Keturah (Gn 25:2; 1 Chr 1:32). He was perhaps the forefather of the Shuhite Arab tribe that dwelt near the land of Uz (Jb 2:11). 2. KJV spelling of Shua, Judah’s father-in-law, in Genesis 38:2, 12. See Shua #1. 3. KJV spelling of Shuhah, Kelub’s brother, in 1 Chronicles 4:11. See Shuhah.","summary_en":"SHUAH 1. One of six sons borne to Abraham by Keturah (Gn 25:2; 1 Chr 1:32). He was perhaps the forefather of the Shuhite Arab tribe that dwelt near the land of Uz (Jb 2:11). 2. KJV spelling of Shua, Judah’s father-in-law, in Genesis 38:2, 12. See Shua #1. 3. KJV spelling of Shuhah, Kelub’s brother, in 1 Chronicles 4:11. See Shuhah.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39341,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zimran","title_en":"Zimran","content_ro":"<h3>ZIMRAN<\/h3>\n<p>One of the sons of Abraham by Keturah (Gn 25:2; 1 Chr 1:32). Unlike the other sons of Abraham by Keturah, there is little evidence that Zimran is associated with a later tribal group.<\/p>","content_en":"<h3>ZIMRAN<\/h3>\n<p>One of the sons of Abraham by Keturah (Gn 25:2; 1 Chr 1:32). Unlike the other sons of Abraham by Keturah, there is little evidence that Zimran is associated with a later tribal group.<\/p>","summary_ro":"ZIMRAN One of the sons of Abraham by Keturah (Gn 25:2; 1 Chr 1:32). Unlike the other sons of Abraham by Keturah, there is little evidence that Zimran is associated with a later tribal group.","summary_en":"ZIMRAN One of the sons of Abraham by Keturah (Gn 25:2; 1 Chr 1:32). Unlike the other sons of Abraham by Keturah, there is little evidence that Zimran is associated with a later tribal group.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":130,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abida","title_en":"Abida","content_ro":"<h3>ABIDA<\/h3>\n<p>One of Midian’s sons. Midian was Abraham’s son by his concubine Keturah (Gn 25:2, 4; 1 Chr 1:33).<\/p>","content_en":"<h3>ABIDA<\/h3>\n<p>One of Midian’s sons. Midian was Abraham’s son by his concubine Keturah (Gn 25:2, 4; 1 Chr 1:33).<\/p>","summary_ro":"ABIDA One of Midian’s sons. Midian was Abraham’s son by his concubine Keturah (Gn 25:2, 4; 1 Chr 1:33).","summary_en":"ABIDA One of Midian’s sons. Midian was Abraham’s son by his concubine Keturah (Gn 25:2, 4; 1 Chr 1:33).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10278,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Eldaah","title_en":"Eldaah","content_ro":"<h3>ELDAAH<\/h3>\n<p>Midian’s fifth son and a descendant of Abraham and his wife Keturah (Gn 25:4; 1 Chr 1:33).<\/p>","content_en":"<h3>ELDAAH<\/h3>\n<p>Midian’s fifth son and a descendant of Abraham and his wife Keturah (Gn 25:4; 1 Chr 1:33).<\/p>","summary_ro":"ELDAAH Midian’s fifth son and a descendant of Abraham and his wife Keturah (Gn 25:4; 1 Chr 1:33).","summary_en":"ELDAAH Midian’s fifth son and a descendant of Abraham and his wife Keturah (Gn 25:4; 1 Chr 1:33).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10854,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ephah (Person)","title_en":"Ephah (Person)","content_ro":"<h3>EPHAH (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Midian, an offspring of Abraham through his concubine Keturah (Gn 25:4; 1 Chr 1:33). Isaiah mentions him as a gold trader (Is 60:6). Some manuscripts mention two sons of Midian with the same name, Ephah, but that is an error of misspelling.<\/li>\n<li>2. Caleb’s concubine, who bore him three sons (1 Chr 2:46).<\/li>\n<li>3. Jahdai’s son from Judah’s tribe (1 Chr 2:47).<\/li>","content_en":"<h3>EPHAH (P<span>erson<\/span>)<\/h3>\n<li>1. Son of Midian, an offspring of Abraham through his concubine Keturah (Gn 25:4; 1 Chr 1:33). Isaiah mentions him as a gold trader (Is 60:6). Some manuscripts mention two sons of Midian with the same name, Ephah, but that is an error of misspelling.<\/li>\n<li>2. Caleb’s concubine, who bore him three sons (1 Chr 2:46).<\/li>\n<li>3. Jahdai’s son from Judah’s tribe (1 Chr 2:47).<\/li>","summary_ro":"EPHAH (Person) 1. Son of Midian, an offspring of Abraham through his concubine Keturah (Gn 25:4; 1 Chr 1:33). Isaiah mentions him as a gold trader (Is 60:6). Some manuscripts mention two sons of Midian with the same name, Ephah, but that is an error of misspelling. 2. Caleb’s concubine, who bore him three sons (1 Chr 2:46). 3. Jahdai’s son from Judah’s tribe (1 Chr 2:47).","summary_en":"EPHAH (Person) 1. Son of Midian, an offspring of Abraham through his concubine Keturah (Gn 25:4; 1 Chr 1:33). Isaiah mentions him as a gold trader (Is 60:6). Some manuscripts mention two sons of Midian with the same name, Ephah, but that is an error of misspelling. 2. Caleb’s concubine, who bore him three sons (1 Chr 2:46). 3. Jahdai’s son from Judah’s tribe (1 Chr 2:47).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10861,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Epher","title_en":"Epher","content_ro":"<h3>EPHER<\/h3>\n<li>1. Son of Midian and grandson of Abraham through his concubine Keturah, whose tribe was sent to the east. Some were supportive of Abraham’s descendants and others became enemies (Gn 25:4; 1 Chr 1:33).<\/li>\n<li>2. Son of Ezrah from Judah’s tribe (1 Chr 4:17).<\/li>\n<li>3. Head of a household and a great warrior in the half-tribe of Manasseh. He lived between Bashan and Mt Hermon (1 Chr 5:24).<\/li>","content_en":"<h3>EPHER<\/h3>\n<li>1. Son of Midian and grandson of Abraham through his concubine Keturah, whose tribe was sent to the east. Some were supportive of Abraham’s descendants and others became enemies (Gn 25:4; 1 Chr 1:33).<\/li>\n<li>2. Son of Ezrah from Judah’s tribe (1 Chr 4:17).<\/li>\n<li>3. Head of a household and a great warrior in the half-tribe of Manasseh. He lived between Bashan and Mt Hermon (1 Chr 5:24).<\/li>","summary_ro":"EPHER 1. Son of Midian and grandson of Abraham through his concubine Keturah, whose tribe was sent to the east. Some were supportive of Abraham’s descendants and others became enemies (Gn 25:4; 1 Chr 1:33). 2. Son of Ezrah from Judah’s tribe (1 Chr 4:17). 3. Head of a household and a great warrior in the half-tribe of Manasseh. He lived between Bashan and Mt Hermon (1 Chr 5:24).","summary_en":"EPHER 1. Son of Midian and grandson of Abraham through his concubine Keturah, whose tribe was sent to the east. Some were supportive of Abraham’s descendants and others became enemies (Gn 25:4; 1 Chr 1:33). 2. Son of Ezrah from Judah’s tribe (1 Chr 4:17). 3. Head of a household and a great warrior in the half-tribe of Manasseh. He lived between Bashan and Mt Hermon (1 Chr 5:24).","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15298,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hanoch","title_en":"Hanoch","content_ro":"<h3>HANOCH<\/h3>\n<li>1. Midian’s third son, and grandson of Abraham by Keturah (Gn 25:4; 1 Chr 1:33).<\/li>\n<li>2. Reuben’s first son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and ancestor of the Hanochites (Nm 26:5).<\/li>","content_en":"<h3>HANOCH<\/h3>\n<li>1. Midian’s third son, and grandson of Abraham by Keturah (Gn 25:4; 1 Chr 1:33).<\/li>\n<li>2. Reuben’s first son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and ancestor of the Hanochites (Nm 26:5).<\/li>","summary_ro":"HANOCH 1. Midian’s third son, and grandson of Abraham by Keturah (Gn 25:4; 1 Chr 1:33). 2. Reuben’s first son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and ancestor of the Hanochites (Nm 26:5).","summary_en":"HANOCH 1. Midian’s third son, and grandson of Abraham by Keturah (Gn 25:4; 1 Chr 1:33). 2. Reuben’s first son (Gn 46:9; Ex 6:14; 1 Chr 5:3) and ancestor of the Hanochites (Nm 26:5).","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16221,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Henoch*","title_en":"Henoch*","content_ro":"<h3>HENOCH*<\/h3>\n<li>1. KJV form of Enoch, Jared’s son, in 1 Chronicles 1:3. <em>See<\/em> Enoch (Person) #2.<\/li>\n<li>2. KJV form of Hanoch, Midian’s son, in 1 Chronicles 1:33. <em>See<\/em> Hanoch #1.<\/li>","content_en":"<h3>HENOCH*<\/h3>\n<li>1. KJV form of Enoch, Jared’s son, in 1 Chronicles 1:3. <em>See<\/em> Enoch (Person) #2.<\/li>\n<li>2. KJV form of Hanoch, Midian’s son, in 1 Chronicles 1:33. <em>See<\/em> Hanoch #1.<\/li>","summary_ro":"HENOCH* 1. KJV form of Enoch, Jared’s son, in 1 Chronicles 1:3. See Enoch (Person) #2. 2. KJV form of Hanoch, Midian’s son, in 1 Chronicles 1:33. See Hanoch #1.","summary_en":"HENOCH* 1. KJV form of Enoch, Jared’s son, in 1 Chronicles 1:3. See Enoch (Person) #2. 2. KJV form of Hanoch, Midian’s son, in 1 Chronicles 1:33. See Hanoch #1.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":47541,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:34","title_en":"Study Note: 1 Cronici 1:34","content_ro":"<p><strong>1:34–2:2<\/strong> Isaac’s genealogy first lists the descendants of <em>Esau<\/em> (1:35-54) and continues with <em>Israel.<\/em> The history of Edom is given in three components: <em>the sons of Esau<\/em> (1:35-37), <em>the descendants of Seir<\/em> (1:38-42), and <em>the kings who ruled in the land of Edom<\/em> (1:43-54). This arrangement follows Gen 36.<\/p>","content_en":"<p><strong>1:34–2:2<\/strong> Isaac’s genealogy first lists the descendants of <em>Esau<\/em> (1:35-54) and continues with <em>Israel.<\/em> The history of Edom is given in three components: <em>the sons of Esau<\/em> (1:35-37), <em>the descendants of Seir<\/em> (1:38-42), and <em>the kings who ruled in the land of Edom<\/em> (1:43-54). This arrangement follows Gen 36.<\/p>","summary_ro":"1:34–2:2 Isaac’s genealogy first lists the descendants of Esau (1:35-54) and continues with Israel. The history of Edom is given in three components: the sons of Esau (1:35-37), the descendants of Seir (1:38-42), and the kings who ruled in the land of Edom (1:43-54). This arrangement follows Gen 36.","summary_en":"1:34–2:2 Isaac’s genealogy first lists the descendants of Esau (1:35-54) and continues with Israel. The history of Edom is given in three components: the sons of Esau (1:35-37), the descendants of Seir (1:38-42), and the kings who ruled in the land of Edom (1:43-54). This arrangement follows Gen 36.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75167,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:34","title_en":"Study Note: 1 Cronici 1:34","content_ro":"<p><strong>1:34–2:2<\/strong> Isaac’s genealogy first lists the descendants of <em>Esau<\/em> (1:35-54) and continues with <em>Israel.<\/em> The history of Edom is given in three components: <em>the sons of Esau<\/em> (1:35-37), <em>the descendants of Seir<\/em> (1:38-42), and <em>the kings who ruled in the land of Edom<\/em> (1:43-54). This arrangement follows Gen 36.<\/p>","content_en":"<p><strong>1:34–2:2<\/strong> Isaac’s genealogy first lists the descendants of <em>Esau<\/em> (1:35-54) and continues with <em>Israel.<\/em> The history of Edom is given in three components: <em>the sons of Esau<\/em> (1:35-37), <em>the descendants of Seir<\/em> (1:38-42), and <em>the kings who ruled in the land of Edom<\/em> (1:43-54). This arrangement follows Gen 36.<\/p>","summary_ro":"1:34–2:2 Isaac’s genealogy first lists the descendants of Esau (1:35-54) and continues with Israel. The history of Edom is given in three components: the sons of Esau (1:35-37), the descendants of Seir (1:38-42), and the kings who ruled in the land of Edom (1:43-54). This arrangement follows Gen 36.","summary_en":"1:34–2:2 Isaac’s genealogy first lists the descendants of Esau (1:35-54) and continues with Israel. The history of Edom is given in three components: the sons of Esau (1:35-37), the descendants of Seir (1:38-42), and the kings who ruled in the land of Edom (1:43-54). This arrangement follows Gen 36.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102793,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:34","title_en":"Study Note: 1 Cronici 1:34","content_ro":"<p><strong>1:34–2:2<\/strong> Isaac’s genealogy first lists the descendants of <em>Esau<\/em> (1:35-54) and continues with <em>Israel.<\/em> The history of Edom is given in three components: <em>the sons of Esau<\/em> (1:35-37), <em>the descendants of Seir<\/em> (1:38-42), and <em>the kings who ruled in the land of Edom<\/em> (1:43-54). This arrangement follows Gen 36.<\/p>","content_en":"<p><strong>1:34–2:2<\/strong> Isaac’s genealogy first lists the descendants of <em>Esau<\/em> (1:35-54) and continues with <em>Israel.<\/em> The history of Edom is given in three components: <em>the sons of Esau<\/em> (1:35-37), <em>the descendants of Seir<\/em> (1:38-42), and <em>the kings who ruled in the land of Edom<\/em> (1:43-54). This arrangement follows Gen 36.<\/p>","summary_ro":"1:34–2:2 Isaac’s genealogy first lists the descendants of Esau (1:35-54) and continues with Israel. The history of Edom is given in three components: the sons of Esau (1:35-37), the descendants of Seir (1:38-42), and the kings who ruled in the land of Edom (1:43-54). This arrangement follows Gen 36.","summary_en":"1:34–2:2 Isaac’s genealogy first lists the descendants of Esau (1:35-54) and continues with Israel. The history of Edom is given in three components: the sons of Esau (1:35-37), the descendants of Seir (1:38-42), and the kings who ruled in the land of Edom (1:43-54). This arrangement follows Gen 36.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130419,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:34","title_en":"Study Note: 1 Cronici 1:34","content_ro":"<p><strong>1:34–2:2<\/strong> Isaac’s genealogy first lists the descendants of <em>Esau<\/em> (1:35-54) and continues with <em>Israel.<\/em> The history of Edom is given in three components: <em>the sons of Esau<\/em> (1:35-37), <em>the descendants of Seir<\/em> (1:38-42), and <em>the kings who ruled in the land of Edom<\/em> (1:43-54). This arrangement follows Gen 36.<\/p>","content_en":"<p><strong>1:34–2:2<\/strong> Isaac’s genealogy first lists the descendants of <em>Esau<\/em> (1:35-54) and continues with <em>Israel.<\/em> The history of Edom is given in three components: <em>the sons of Esau<\/em> (1:35-37), <em>the descendants of Seir<\/em> (1:38-42), and <em>the kings who ruled in the land of Edom<\/em> (1:43-54). This arrangement follows Gen 36.<\/p>","summary_ro":"1:34–2:2 Isaac’s genealogy first lists the descendants of Esau (1:35-54) and continues with Israel. The history of Edom is given in three components: the sons of Esau (1:35-37), the descendants of Seir (1:38-42), and the kings who ruled in the land of Edom (1:43-54). This arrangement follows Gen 36.","summary_en":"1:34–2:2 Isaac’s genealogy first lists the descendants of Esau (1:35-54) and continues with Israel. The history of Edom is given in three components: the sons of Esau (1:35-37), the descendants of Seir (1:38-42), and the kings who ruled in the land of Edom (1:43-54). This arrangement follows Gen 36.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":989,"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":10615,"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":13424,"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":18156,"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":18356,"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":19757,"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":22312,"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}],"36":[{"id":41250,"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":68876,"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":96502,"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":124128,"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":1195,"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":13232,"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":21587,"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":28441,"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":36918,"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":37315,"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":39222,"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}],"37":[{"id":26134,"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":26849,"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":34620,"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":39227,"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}],"38":[{"id":1533,"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":9763,"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":9766,"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":11525,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ezar*","title_en":"Ezar*","content_ro":"<h3>EZAR*<\/h3>\n<p>KJV spelling of Ezer, Seir’s son, in 1 Chronicles 1:38. <em>See<\/em> Ezer #1.<\/p>","content_en":"<h3>EZAR*<\/h3>\n<p>KJV spelling of Ezer, Seir’s son, in 1 Chronicles 1:38. <em>See<\/em> Ezer #1.<\/p>","summary_ro":"EZAR* KJV spelling of Ezer, Seir’s son, in 1 Chronicles 1:38. See Ezer #1.","summary_en":"EZAR* KJV spelling of Ezer, Seir’s son, in 1 Chronicles 1:38. See Ezer #1.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11762,"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},{"id":23534,"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":34305,"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":35190,"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":39300,"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}],"39":[{"id":16188,"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":16575,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Homam*","title_en":"Homam*","content_ro":"<h3>HOMAM*<\/h3>\n<p>Alternate spelling of Heman, Lotan’s son, in 1 Chronicles 1:39 (<span>nlt<\/span> mg). <em>See<\/em> Heman #1.<\/p>","content_en":"<h3>HOMAM*<\/h3>\n<p>Alternate spelling of Heman, Lotan’s son, in 1 Chronicles 1:39 (<span>nlt<\/span> mg). <em>See<\/em> Heman #1.<\/p>","summary_ro":"HOMAM* Alternate spelling of Heman, Lotan’s son, in 1 Chronicles 1:39 (nlt mg). See Heman #1.","summary_en":"HOMAM* Alternate spelling of Heman, Lotan’s son, in 1 Chronicles 1:39 (nlt mg). See Heman #1.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16661,"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":37312,"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}],"40":[{"id":1063,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Alian*","title_en":"Alian*","content_ro":"<h3>ALIAN*<\/h3>\n<p>Alternate name for Alvan, Shobal’s son, in 1 Chronicles 1:40. <em>See<\/em> Alvan.<\/p>","content_en":"<h3>ALIAN*<\/h3>\n<p>Alternate name for Alvan, Shobal’s son, in 1 Chronicles 1:40. <em>See<\/em> Alvan.<\/p>","summary_ro":"ALIAN* Alternate name for Alvan, Shobal’s son, in 1 Chronicles 1:40. See Alvan.","summary_en":"ALIAN* Alternate name for Alvan, Shobal’s son, in 1 Chronicles 1:40. See Alvan.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1191,"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":9972,"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":9979,"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":24202,"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":28456,"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":35005,"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":35192,"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}],"41":[{"id":1519,"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":9768,"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":11094,"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":15182,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hamran*","title_en":"Hamran*","content_ro":"<h3>HAMRAN*<\/h3>\n<p>Alternate name for Hemdan, Dishon’s oldest son in 1 Chronicles 1:41 (see <span>nlt<\/span> mg). <em>See<\/em> Hemdan.<\/p>","content_en":"<h3>HAMRAN*<\/h3>\n<p>Alternate name for Hemdan, Dishon’s oldest son in 1 Chronicles 1:41 (see <span>nlt<\/span> mg). <em>See<\/em> Hemdan.<\/p>","summary_ro":"HAMRAN* Alternate name for Hemdan, Dishon’s oldest son in 1 Chronicles 1:41 (see nlt mg). See Hemdan.","summary_en":"HAMRAN* Alternate name for Hemdan, Dishon’s oldest son in 1 Chronicles 1:41 (see nlt mg). See Hemdan.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16202,"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":18097,"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":21619,"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}],"42":[{"id":2530,"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":4940,"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":18150,"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":18351,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jakan*","title_en":"Jakan*","content_ro":"<h3>JAKAN*<\/h3>\n<p>KJV spelling of Jaakan, Esau’s descendant, in 1 Chronicles 1:42. <em>See<\/em> Jaakan.<\/p>","content_en":"<h3>JAKAN*<\/h3>\n<p>KJV spelling of Jaakan, Esau’s descendant, in 1 Chronicles 1:42. <em>See<\/em> Jaakan.<\/p>","summary_ro":"JAKAN* KJV spelling of Jaakan, Esau’s descendant, in 1 Chronicles 1:42. See Jaakan.","summary_en":"JAKAN* KJV spelling of Jaakan, Esau’s descendant, in 1 Chronicles 1:42. See Jaakan.","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37918,"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},{"id":38820,"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},{"id":38933,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zavan*","title_en":"Zavan*","content_ro":"<h3>ZAVAN*<\/h3>\n<p>KJV spelling of Zaavan, Ezer’s son, in 1 Chronicles 1:42. <em>See<\/em> Zaavan.<\/p>","content_en":"<h3>ZAVAN*<\/h3>\n<p>KJV spelling of Zaavan, Ezer’s son, in 1 Chronicles 1:42. <em>See<\/em> Zaavan.<\/p>","summary_ro":"ZAVAN* KJV spelling of Zaavan, Ezer’s son, in 1 Chronicles 1:42. See Zaavan.","summary_en":"ZAVAN* KJV spelling of Zaavan, Ezer’s son, in 1 Chronicles 1:42. See Zaavan.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false}],"43":[{"id":9634,"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}],"44":[{"id":5589,"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":20019,"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}],"45":[{"id":17038,"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}],"46":[{"id":3239,"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":4090,"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":14938,"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}],"47":[{"id":24603,"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":33687,"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}],"48":[{"id":32642,"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":34004,"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":34686,"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}],"49":[{"id":313,"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":3387,"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}],"50":[{"id":14940,"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":24636,"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":25001,"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":25514,"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":28711,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pai*","title_en":"Pai*","content_ro":"<h3>PAI*<\/h3>\n<p>Alternate form of Pau, an Edomite city, in 1 Chronicles 1:50 (see <span>nlt<\/span> mg). <em>See<\/em> Pau.<\/p>","content_en":"<h3>PAI*<\/h3>\n<p>Alternate form of Pau, an Edomite city, in 1 Chronicles 1:50 (see <span>nlt<\/span> mg). <em>See<\/em> Pau.<\/p>","summary_ro":"PAI* Alternate form of Pau, an Edomite city, in 1 Chronicles 1:50 (see nlt mg). See Pau.","summary_en":"PAI* Alternate form of Pau, an Edomite city, in 1 Chronicles 1:50 (see nlt mg). See Pau.","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29061,"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}],"51":[{"id":1062,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Aliah*","title_en":"Aliah*","content_ro":"<h3>ALIAH*<\/h3>\n<p>Alternate name for Alvah, Esau’s descendant, in 1 Chronicles 1:51. <em>See<\/em> Alvah.<\/p>","content_en":"<h3>ALIAH*<\/h3>\n<p>Alternate name for Alvah, Esau’s descendant, in 1 Chronicles 1:51. <em>See<\/em> Alvah.<\/p>","summary_ro":"ALIAH* Alternate name for Alvah, Esau’s descendant, in 1 Chronicles 1:51. See Alvah.","summary_en":"ALIAH* Alternate name for Alvah, Esau’s descendant, in 1 Chronicles 1:51. See Alvah.","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":1189,"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":19735,"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":47542,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:51","title_en":"Study Note: 1 Cronici 1:51","content_ro":"<p><strong>1:51-54<\/strong> The Chronicler lists <em>the clan leaders of Edom<\/em> as far as his own sources allowed (see Gen 36:40-43).<\/p>","content_en":"<p><strong>1:51-54<\/strong> The Chronicler lists <em>the clan leaders of Edom<\/em> as far as his own sources allowed (see Gen 36:40-43).<\/p>","summary_ro":"1:51-54 The Chronicler lists the clan leaders of Edom as far as his own sources allowed (see Gen 36:40-43).","summary_en":"1:51-54 The Chronicler lists the clan leaders of Edom as far as his own sources allowed (see Gen 36:40-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75168,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:51","title_en":"Study Note: 1 Cronici 1:51","content_ro":"<p><strong>1:51-54<\/strong> The Chronicler lists <em>the clan leaders of Edom<\/em> as far as his own sources allowed (see Gen 36:40-43).<\/p>","content_en":"<p><strong>1:51-54<\/strong> The Chronicler lists <em>the clan leaders of Edom<\/em> as far as his own sources allowed (see Gen 36:40-43).<\/p>","summary_ro":"1:51-54 The Chronicler lists the clan leaders of Edom as far as his own sources allowed (see Gen 36:40-43).","summary_en":"1:51-54 The Chronicler lists the clan leaders of Edom as far as his own sources allowed (see Gen 36:40-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102794,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:51","title_en":"Study Note: 1 Cronici 1:51","content_ro":"<p><strong>1:51-54<\/strong> The Chronicler lists <em>the clan leaders of Edom<\/em> as far as his own sources allowed (see Gen 36:40-43).<\/p>","content_en":"<p><strong>1:51-54<\/strong> The Chronicler lists <em>the clan leaders of Edom<\/em> as far as his own sources allowed (see Gen 36:40-43).<\/p>","summary_ro":"1:51-54 The Chronicler lists the clan leaders of Edom as far as his own sources allowed (see Gen 36:40-43).","summary_en":"1:51-54 The Chronicler lists the clan leaders of Edom as far as his own sources allowed (see Gen 36:40-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130420,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Cronici 1:51","title_en":"Study Note: 1 Cronici 1:51","content_ro":"<p><strong>1:51-54<\/strong> The Chronicler lists <em>the clan leaders of Edom<\/em> as far as his own sources allowed (see Gen 36:40-43).<\/p>","content_en":"<p><strong>1:51-54<\/strong> The Chronicler lists <em>the clan leaders of Edom<\/em> as far as his own sources allowed (see Gen 36:40-43).<\/p>","summary_ro":"1:51-54 The Chronicler lists the clan leaders of Edom as far as his own sources allowed (see Gen 36:40-43).","summary_en":"1:51-54 The Chronicler lists the clan leaders of Edom as far as his own sources allowed (see Gen 36:40-43).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"52":[{"id":10226,"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":28364,"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":30441,"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}],"53":[{"id":25529,"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}],"54":[{"id":17681,"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":23878,"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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