1 Împărați 1
1 Împăratul David era bătrân, înaintat în vârstă; îl acopereau cu haine, şi nu se putea încălzi.
2 Slujitorii lui i-au zis: ,,Să se caute pentru domnul împăratul o fată fecioară; ea să stea înaintea împăratului, să-l îngrijească, şi să se culce la sânul tău; şi domnul meu împăratul se va încălzi.``
3 Au căutat în tot ţinutul lui Israel o fată tânără şi frumoasă, şi au găsit pe Abişag, Sunamita, pe care au adus-o la împărat.
4 Această fată era foarte frumoasă. Ea a îngrijit pe împărat, şi i-a slujit; dar împăratul nu s-a împreunat cu ea.
5 Adonia, fiul Haghitei, s-a sumeţit până acolo în cât a zis: ,,Eu voi fi împărat!`` Şi şi-a pregătit care şi călăreţi, şi cincizeci de oameni cari alergau înaintea lui.
6 Tatăl său nu-l mustrase niciodată în viaţa lui, zicând: ,,Pentru ce faci aşa?`` Adonia, de altfel, era foarte frumos la chip, şi se născuse după Absalom.
7 El a vorbit cu Ioab, fiul Ţeruiei, şi cu preotul Abiatar: şi aceştia au trecut de partea lui.
8 Dar preotul Ţadoc, Benaia, fiul lui Iehoiada, proorocul Natan, Şimei, Rei şi vitejii lui David, n-au fost cu Adonia.
9 Adonia a tăiat oi, boi şi viţei graşi, lângă piatra lui Zohelet, care este, lângă En-Roguel; şi a poftit pe toţi fraţii lui, fiii împăratului, şi pe toţi bărbaţii lui Iuda din slujba împăratului.
10 Dar n-a poftit pe proorocul Natan, nici pe Benaia, nici pe viteji, nici pe fratele său Solomon.
11 Atunci Natan a zis Bat-Şebei, mama lui Solomon: ,,N-ai auzit că Adonia, fiul Haghitei, s-a făcut împărat, fără să ştie domnul nostru David?
12 Vino dar acum, şi-ţi voi da un sfat, ca să-ţi scapi viaţa ta şi viaţa fiului tău Solomon.
13 Du-te, intră la împăratul David, şi spune-i: ,Împărate, domnul meu, n-ai jurat tu roabei tale, zicând: ,Fiul tău Solomon va împărăţi după mine, şi va şedea pe scaunul meu de domnie?` ,Pentruce dar împărăteşte Adonia?`
14 Şi în timp ce tu vei vorbi cu împăratul, eu însumi voi intra după tine, şi-ţi voi întări cuvintele.``
15 Bat-Şeba s-a dus în odaia împăratului. El era foarte bătrân; şi Abişag, Sunamita, îi slujea.
16 Bat-Şeba s-a plecat şi s-a închinat înaintea împăratului. Şi împăratul a zis: ,,Ce vrei?``
17 Ea i-a răspuns: ,,Domnul meu, tu ai jurat roabei tale pe Domnul, Dumnezeul tău, zicând: ,Solomon, fiul tău, va împăraţi după mine, şi va şedea pe scaunul meu de domnie.`
18 Şi acum iată că Adonia împărăţeşte! Şi tu nu ştii, împărate, domnul meu!
19 El a junghiat boi, viţei graşi şi oi în mare număr; şi a poftit pe toţi fiii împăratului, pe preotul Abiatar, şi pe Ioab, căpetenia oştirii, dar pe robul tău Solomon nu l-a poftit.
20 Împărate, domnul meu, tot Israelul are ochii îndreptaţi spre tine, ca să-i faci cunoscut cine va şedea pe scaunul de domnie al împăratului, domnului meu, după el.
21 Şi când împăratul, domnul meu, va fi culcat împreună cu părinţii săi, se va întâmpla că eu şi fiul meu Solomon vom fi priviţi ca nişte vinovaţi.``
22 Pe când încă vorbea ea cu împăratul, iată că a sosit proorocul Natan.
23 Au dat de ştire împăratului, şi au zis: ,,Iată că a venit proorocul Natan!`` El a intrat înaintea împăratului, şi s-a închinat înaintea împăratului cu faţa până la pământ.
24 Şi Natan a zis: ,,Împărate, domnul meu, oare tu ai zis: ,Adonia va împărăţi după mine, şi va şedea pe scaunul meu de domnie?`
25 Căci el s-a pogorât astăzi, a tăiat boi, viţei graşi şi oi, în mare număr; şi a poftit pe toţii fiii împăratului, pe căpeteniile oştirii, şi pe preotul Abiatar. Şi ei mănâncă şi beau înaintea lui, şi zic: ,Trăiască împăratul Adonia!`
26 Dar nu m-a poftit nici pe mine, care sânt robul tău, nici pe preotul Ţadoc, nici pe Benaia, fiul lui Iehoiada, nici pe robul tău Solomon.
27 Oare din porunca domnului meu, împăratul, are loc lucrul acesta, şi fără să fi făcut cunoscut robului tău cine are să se suie pe scaunul de domnie al împăratului, domnului meu, după el?``
28 Împăratul David a răspuns: ,,Chemaţi-mi pe Bat-Şeba.`` Ea a intrat, şi s-a înfăţişat înaintea împăratului.
29 Şi împăratul a jurat, şi a zis: ,,Viu este Domnul, care m-a izbăvit din toate necazurile,
30 că, aşa cum am jurat pe Domnul, Dumnezeul lui Israel, zicând: ,Fiul tău Solomon va împărăţi după mine, şi va şedea pe scaunul meu de domnie în locul meu,` -aşa voi face azi.``
31 Bat-Şeba s-a plecat cu faţa la pământ, şi s-a închinat înaintea împăratului. Şi a zis: ,,Trăiască pe vecie domnul meu, împăratul David``!
32 Împăratul David a zis: ,,Chemaţi-mi pe preotul Ţadoc, pe proorocul Natan şi pe Benaia, fiul lui Iehoiada.`` Ei au intrat şi s-au înfăţişat înaintea împăratului.
33 Şi împăratul le-a zis: ,,Luaţi cu voi pe slujitorii stăpânului vostru, puneţi pe fiul meu Solomon călare pe catârul meu, şi pogorîţi-l la Ghihon.
34 Acolo, preotul Ţadoc şi proorocul Natan să-l ungă împărat peste Israel. Să sunaţi din trâmbiţă, şi să ziceţi: ,Trăiască împăratul Solomon!`
35 Să vă suiţi apoi după el ca să vină să se aşeze pe scaunul meu de domnie, şi să împărăţească în locul meu. Căci porunca mea, este ca el să fie căpetenia lui Israel şi Iuda``.
36 Benaia, fiul lui Iehoiada, a răspuns împăratului: ,,Amin! Aşa să vrea Domnul, Dumnezeul domnului meu, împăratul:
37 Domnul să fie cu Solomon cum a fost cu domnul meu, împăratul, ca să-şi înalţe scaunul de domnie mai pe sus de scaunul de domnie al domnului meu, împăratul David!``
38 Atunci preotul Ţadoc s-a pogorât împreună cu proorocul Natan, cu Benaia, fiul lui Iehoiada, cu Cheretiţii şi Peletiţii; au pus pe Solomon călare pe cătârul împăratului David, şi l-au dus la Ghihon.
39 Preotul Ţadoc a luat cornul cu untdelemn din cort, şi a uns pe Solomon. Au sunat din trâmbiţă, şi tot poporul a zis: ,,Trăiască împăratul Solomon!``
40 Tot poporul s-a suit după el, şi poporul cânta din fluier şi se desfăta cu mare bucurie; se clătina pământul de strigătele lor.
41 Zvonul acesta a ajuns până la Adonia şi la toţi cei poftiţi cari erau cu el, tocmai în clipa când sfârşeau de mâncat. Ioab, auzind sunetul trâmbiţei, a zis: ,,Ce este cu vuietul acesta de care răsună cetatea?``
42 Pe când vorbea el încă, a venit Ionatan, fiul preotului Abiatar. Şi Adonia a zis: ,,Apropie-te, că eşti un om viteaz, şi aduci veşti bune.``
43 ,,Da``, a răspuns Ionatan lui Adonia, ,,domnul nostru împăratul David a făcut împărat pe Solomon.
44 A trimes cu el pe preotul Ţadoc, pe proorocul Natan, pe Benaia, fiul lui Iehoiada, pe Cheretiţi şi Peletiţi, şi l-au pus călare pe catârul împăratului.
45 Preotul Ţadoc şi proorocul Natan l-au uns împărat la Ghihon. De acolo s-au suit veselindu-se, şi cetatea a fost pusă în mişcare: acesta este vuietul pe care l-aţi auzit.
46 Solomon s-a şi aşezat pe saunul de domnie al împăratului.
47 Şi slujitorii împăratului au venit să binecuvinteze pe domnul nostru împăratul David, zicând: ,Dumnezeul tău să facă numele lui Solomon mai vestit decât numele tău, şi el să-şi înalţe scaunul de domnie mai pe sus de scaunul tău de domnie!`` Şi împăratul s-a închinat pe patul său.
48 Iată ce a zis şi împăratul: ,,Binecuvântat să fie Domnul, Dumnezeul lui Israel, care mi-a dat astăzi un urmaş pe scaunul meu de domnie, şi mi-a îngăduit să-l văd!``
49 Toţi cei poftiţi de Adonia s-au umplut de spaimă; s-au sculat şi au plecat care încotro.
50 Adonia s-a temut de Solomon; s-a sculat şi el, a plecat, şi s-a apucat de coarnele altarului.
51 Au venit şi au spus lui Solomon: ,,Iată că Adonia se teme de împăratul Solomon, şi s-a apucat de coarnele altarului, zicând: ,Să-mi jure împăratul Solomon azi că nu va omorî pe robul său cu sabia!``
52 Solomon a zis: ,,Dacă va fi om cinstit, un păr din cap nu-i va cădea la pământ; dar dacă se va găsi răutate în el, va muri.``
53 Şi împăratul Solomon a trimes nişte oameni, cari l-au pogorât de pe altar. El a venit şi s-a închinat înaintea împăratului Solomon, şi Solomon i-a zis: ,,Du-te acasă.``
{"verseMap":{"1":[{"id":96499,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96580,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96624,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96733,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124125,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124206,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124250,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124359,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134656,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134818,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134906,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135123,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179377,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179458,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179502,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179611,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189542,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189704,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189792,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":190010,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234629,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234710,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234754,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234863,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":244860,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":245022,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":245110,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":245328,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":227,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abishag","title_en":"Abishag","content_ro":"<h3>ABISHAG<\/h3>\n<p>Beautiful young woman from Shunem who was appointed to care for David during his last days (1 Kgs 1:1-4). After David’s death, Adonijah asked permission from his half brother King Solomon to marry Abishag. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (1 Kgs 2:13-25).<\/p>","content_en":"<h3>ABISHAG<\/h3>\n<p>Beautiful young woman from Shunem who was appointed to care for David during his last days (1 Kgs 1:1-4). After David’s death, Adonijah asked permission from his half brother King Solomon to marry Abishag. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (1 Kgs 2:13-25).<\/p>","summary_ro":"ABISHAG Beautiful young woman from Shunem who was appointed to care for David during his last days (1 Kgs 1:1-4). After David’s death, Adonijah asked permission from his half brother King Solomon to marry Abishag. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (1 Kgs 2:13-25).","summary_en":"ABISHAG Beautiful young woman from Shunem who was appointed to care for David during his last days (1 Kgs 1:1-4). After David’s death, Adonijah asked permission from his half brother King Solomon to marry Abishag. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (1 Kgs 2:13-25).","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":611,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adonijah","title_en":"Adonijah","content_ro":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","content_en":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","summary_ro":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","summary_en":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":3973,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bathsheba","title_en":"Bathsheba","content_ro":"<h3>BATHSHEBA<\/h3>\n<p>Uriah’s wife, with whom David committed adultery and whom he later married. Bathsheba, also spelled Bathshua (1 Chr 3:5), was the daughter of Ammiel or Eliam (2 Sm 11:3) and possibly the granddaughter of Ahithophel, the king’s adviser (2 Sm 15:12; 23:34). Her Hittite husband was one of David’s top military heroes (2 Sm 23:39).<\/p>\n<p>While Uriah was off fighting under Joab, King David saw a beautiful woman taking her evening bath. Discovering her name and that her husband was away on duty, he sent for Bathsheba and had sexual intercourse with her (2 Sm 11:1-4). When Bathsheba later informed him that she was pregnant, the king ordered Uriah back to Jerusalem, hoping that the husband’s return would make Bathsheba’s pregnancy appear legitimate. But Uriah considered himself still on active duty and slept with the palace guard, refusing to go home (vv 5-13). Frustrated, David sent him back to the front and ordered Joab to put Uriah in the front lines and then pull back. Consequently, Uriah was killed (vv 14-25).<\/p>\n<p>After Bathsheba’s period of mourning, David installed her in the palace as his seventh wife, and she bore the child. The Lord sent the prophet Nathan to pronounce judgment on David’s sin through a parable. Nathan prophesied a series of tragedies in David’s household, beginning with the death of Bathsheba’s infant son (2 Sm 11:26–12:14). David confessed his sin and repented, but the infant became sick and died. The prologue (or superscription) of Psalm 51 describes it as the psalm of repentance David wrote when confronted by Nathan over his adultery with Bathsheba and his murder of Uriah. David comforted Bathsheba, and eventually they had other children (2 Sm 12:15-25).<\/p>\n<p>Of David’s 19 sons by his seven wives (1 Chr 3:1-9), the sons born to Bathsheba were Shimea (also spelled Shammua, 2 Sm 5:14; 1 Chr 14:4), Shobab, Nathan, and Solomon. Nathan (Lk 3:31) and Solomon (Mt 1:6) appear in NT genealogies of Jesus Christ. Bathsheba also appears in Matthew’s genealogy under the description “she who had been the wife of Uriah.” At the very end of David’s life, the prophet Nathan told Bathsheba that David’s son Adonijah (by his wife Haggith) was conspiring to usurp the throne. Bathsheba and Nathan persuaded David to make Solomon king as he had promised (1 Kgs 1).<\/p>\n<p><em>See also<\/em> David.<\/p>","content_en":"<h3>BATHSHEBA<\/h3>\n<p>Uriah’s wife, with whom David committed adultery and whom he later married. Bathsheba, also spelled Bathshua (1 Chr 3:5), was the daughter of Ammiel or Eliam (2 Sm 11:3) and possibly the granddaughter of Ahithophel, the king’s adviser (2 Sm 15:12; 23:34). Her Hittite husband was one of David’s top military heroes (2 Sm 23:39).<\/p>\n<p>While Uriah was off fighting under Joab, King David saw a beautiful woman taking her evening bath. Discovering her name and that her husband was away on duty, he sent for Bathsheba and had sexual intercourse with her (2 Sm 11:1-4). When Bathsheba later informed him that she was pregnant, the king ordered Uriah back to Jerusalem, hoping that the husband’s return would make Bathsheba’s pregnancy appear legitimate. But Uriah considered himself still on active duty and slept with the palace guard, refusing to go home (vv 5-13). Frustrated, David sent him back to the front and ordered Joab to put Uriah in the front lines and then pull back. Consequently, Uriah was killed (vv 14-25).<\/p>\n<p>After Bathsheba’s period of mourning, David installed her in the palace as his seventh wife, and she bore the child. The Lord sent the prophet Nathan to pronounce judgment on David’s sin through a parable. Nathan prophesied a series of tragedies in David’s household, beginning with the death of Bathsheba’s infant son (2 Sm 11:26–12:14). David confessed his sin and repented, but the infant became sick and died. The prologue (or superscription) of Psalm 51 describes it as the psalm of repentance David wrote when confronted by Nathan over his adultery with Bathsheba and his murder of Uriah. David comforted Bathsheba, and eventually they had other children (2 Sm 12:15-25).<\/p>\n<p>Of David’s 19 sons by his seven wives (1 Chr 3:1-9), the sons born to Bathsheba were Shimea (also spelled Shammua, 2 Sm 5:14; 1 Chr 14:4), Shobab, Nathan, and Solomon. Nathan (Lk 3:31) and Solomon (Mt 1:6) appear in NT genealogies of Jesus Christ. Bathsheba also appears in Matthew’s genealogy under the description “she who had been the wife of Uriah.” At the very end of David’s life, the prophet Nathan told Bathsheba that David’s son Adonijah (by his wife Haggith) was conspiring to usurp the throne. Bathsheba and Nathan persuaded David to make Solomon king as he had promised (1 Kgs 1).<\/p>\n<p><em>See also<\/em> David.<\/p>","summary_ro":"BATHSHEBA Uriah’s wife, with whom David committed adultery and whom he later married. Bathsheba, also spelled Bathshua (1 Chr 3:5), was the daughter of Ammiel or Eliam (2 Sm 11:3) and possibly the granddaughter of Ahithophel, the king’s adviser (2 Sm 15:12; 23:34). Her Hittite husband was one of David’s top military heroes (2 Sm 23:39). While Uriah was off fighting under Joab, King David saw a beautiful woman taking her evening bath. Discovering her name and that her husband was away on duty,...","summary_en":"BATHSHEBA Uriah’s wife, with whom David committed adultery and whom he later married. Bathsheba, also spelled Bathshua (1 Chr 3:5), was the daughter of Ammiel or Eliam (2 Sm 11:3) and possibly the granddaughter of Ahithophel, the king’s adviser (2 Sm 15:12; 23:34). Her Hittite husband was one of David’s top military heroes (2 Sm 23:39). While Uriah was off fighting under Joab, King David saw a beautiful woman taking her evening bath. Discovering her name and that her husband was away on duty,...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21941,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Books of First and Second Kings","title_en":"Books of First and Second Kings","content_ro":"<h3>KINGS, Books of First and Second<\/h3>\n<p>Books continuing the history of the covenant people as recorded in Joshua, Judges, and the books of Samuel. The record in Kings begins with the events at the end of David’s reign (1 Kgs 1–2). It continues through the reign of Solomon (chs 3–11); the histories of the divided kingdoms (1 Kgs 12—2 Kgs 17); and the history of the surviving kingdom in the south, through its fall in 586 <span>BC<\/span> and the subsequent kindness shown Jehoiachin by Evil-merodach, king of Babylon, around 561 <span>BC<\/span> (2 Kgs 18–25).<\/p>\n<p>Preview<\/p>\n<p>• Authorship and Date<\/p>\n<p>• Sources<\/p>\n<p>• Theology and Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"AuthorshipandDate\">Authorship and Date<\/p>\n<p>Kings was originally regarded as one book in the Hebrew canon; the division into two books of approximately equal length appeared first in the Septuagint and finally entered the Hebrew Bible in the 15th century <span>AD<\/span>.<\/p>\n<p>The book itself is anonymous, and information about its author can only be deduced by examining the concerns and perspectives of the work. The Babylonian Talmud (<em>Baba Bathra<\/em> 15a) attributes Kings to Jeremiah. Although this identification could have arisen from the tendency of later Jewish tradition to assign biblical books to prophetic authors, the theory of origin in prophetic circles fits the evidence quite well. Substantial portions are given to the lives of the prophets; 16 of 47 chapters are devoted to the lives of Elijah and Elisha (1 Kgs 17—2 Kgs 10), and there is considerable interest in other prophetic figures such as Ahijah (1 Kgs 11:29-39; 14:1-16), an unnamed man of God (13:1-10), and Micaiah (22:13-28). Possible dependence on Isaiah (2 Kgs 18–20; cf. Is 36–39) and Jeremiah (2 Kgs 24–25; cf. Jer 52) also suggest prophetic origin. The author-compiler also shows intense concern with the efficacy of the prophetic word, frequently calling attention to the fulfillment of words spoken earlier by the prophets.<\/p>\n<p>One might initially think that such a history would be unlikely for a prophet, but the evidence is to the contrary. The prophets were the guardians of the covenant relationship and are known to have produced accounts used as sources by other biblical historians. The following are among such sources: the acts of Samuel the seer, the acts of Nathan the prophet, the acts of Gad the seer (1 Chr 29:29); the acts of Nathan the prophet, the prophecy of Ahijah the Shilonite, the visions of Iddo the seer (2 Chr 9:29); the chronicles of Shemaiah the prophet and of Iddo the seer (12:15); the annotations of the prophet Iddo (13:22); and the acts of Uzziah by Isaiah the prophet (26:22). Add to this the fact that Kings is positioned in the Hebrew canon in the Former Prophets (Joshua to 2 Kings), and a consistent picture of prophetic origin emerges.<\/p>\n<p>The date of the final part of the book must be after the last events recorded. Evil-merodach’s kindness toward Jehoiachin (c. 561 <span>BC<\/span>) is the terminus of the book and therefore fixes the earliest date. Since the work shows no knowledge of the restoration period, a date before 539 <span>BC<\/span> is probable. The author’s selection of his data to answer the burning theological questions of the exilic community also suggests a date between 561 and 539 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"Sources\">Sources<\/p>\n<p>The compiler of Kings specifically names three of the sources that he used in his work, and biblical scholars have suggested the presence of a number of other sources that may have been cited. Of course, the sources not mentioned specifically by the compiler are only the speculations of those who have studied his work and can have only varying degrees of probability. The sources both specified and alleged are as follows.<\/p>\n<h5>The Book of the Acts of Solomon<\/h5>\n<p>As 1 Kings 11:41 says, “The rest of the events in Solomon’s reign, including his wisdom, are recorded in <em>The Book of the Acts of Solomon”<\/em> (<span>nlt<\/span>). Presumably additional materials of a biographical nature were included, specifically accounts similar to the judgment between the two mothers (3:16-28) or the visit of the queen of Sheba (10:1-10). There has been debate as to whether these materials were official court records or nonofficial documents. Some scholars have attempted to isolate further materials within this section by identifying descriptions of the buildings as from temple archives (chs 6–7) and lists of administrators as from administrative documents (chs 4–5), but this must remain speculative.<\/p>\n<h5>The Book of the History of the Kings of Israel<\/h5>\n<p>This source is mentioned 17 times in Kings, usually in the closing formulas at the end of the account of the reign of a northern king. Some idea of the nature of these chronicles can be derived from looking at the type of information to which the compiler refers his readers (see 1 Kgs 14:19; 16:27; 22:39; 2 Kgs 13:12; 14:28). These passages suggest that this source was the official annals covering the reigns of the kings.<\/p>\n<h5>The Book of the History of the Kings of Judah<\/h5>\n<p>This source is mentioned in 15 passages, and as with the kings of Israel, is found in the concluding formulas to the accounts of the reigns. This source was to be consulted for additional details on individuals’ reigns (for example, see 1 Kgs 15:23; 22:45; 2 Kgs 20:20; 21:17). These sources for the histories of the two kingdoms were probably similar to the annals known from the surrounding cultures, particularly from the reigns of Assyrian kings. They were likely official court histories kept in Samaria and Jerusalem.<\/p>\n<p>In addition to these explicitly mentioned sources, scholars have suggested the compiler drew on other sources that he does not name.<\/p>\n<h5>Davidic Court History<\/h5>\n<p>Second Samuel 9–20 is often identified as a unit of material in the composition of the books of Samuel; it is variously called “the court history” or “the succession narrative.” Because of similar vocabulary and outlook, 1 Kings 1–2 are often associated with this material from Samuel. The statement of 1 Kings 2:46, “so the kingdom was now firmly in Solomon’s grip,” is taken to be the end of this record.<\/p>\n<h5>Sources for the House of Ahab<\/h5>\n<p>The reigns of individual kings are ordinarily given only brief notices; for example, the father of Ahab, Omri, is given eight verses, even though when judged by political and economic significance, he was among the greatest of the northern kings (1 Kgs 16:21-28). However, beginning with the reign of Ahab, the record becomes quite expansive, and extensive coverage is given the dynasty of Ahab through the coup by Jehu (1 Kgs 16—2 Kgs 12). The use of the stereotyped formulas for the reigns is suspended in this material, and the existence of other literature used by the compiler is probable. This material is commonly subdivided into further sources for the lives of Elijah and Elisha and the reign of Ahab.<\/p>\n<p>The Elijah section covers material in the following chapters: 1 Kings 17–19, including the feeding by the ravens, the incidents with the widow of Zarephath, the drought, the fire on Carmel, and the revelation of God at Sinai; 1 Kings 21, the affair of Naboth’s vineyard; and 2 Kings 1, the death of Ahaziah’s messengers. The reign of Ahab, which gets so much attention in Kings, is primarily a backdrop for the accounts concerning Elijah.<\/p>\n<p>The Elisha material found in 2 Kings 2–13 may have had an independent literary development from that of the Elijah accounts. It includes the following: chapter 2 (Elisha’s succession to the prophetic office, the purification of a spring, the death of mocking children); chapter 3 (on the campaign against Moab); chapter 4 (the widow’s oil, the Shunammite woman); chapter 5 (Naaman’s leprosy); chapter 6 (the Aramean attempt to capture Elisha); chapter 7 (the famine in Samaria); chapter 8 (the Shunammite’s property, the coup of Hazael); chapter 9 (the anointing of Jehu); and chapter 13 (the death of Elisha). No other portion of the OT takes the sheer delight in the miraculous that is seen in the Elisha narratives.<\/p>\n<p>In 1 Kings 16 to 2 Kings 13 there are additional incidents not directly related to the biographies of Elijah and Elisha; accounts such as the military campaigns of 1 Kings 20:1-34 and further details of Jehu’s coup (2 Kgs 9:11–10:36) are often attributed to a third source containing accounts of the dynasty of Ahab and his successors. In all three of these possible sources the orientation is toward affairs in the northern kingdom.<\/p>\n<h5>Isaiah Source<\/h5>\n<p>The account of the reign of Hezekiah contains a section (2 Kgs 18:13–20:19) that is nearly a verbatim citation of material also found in Isaiah (Is 36:1–39:8). The section records the invasion of Sennacherib, the mission of the Rabshakeh, Hezekiah’s prayer, Isaiah’s prophecy, Hezekiah’s illness, the regression of the sun, and the envoys from Merodach-baladan. The material must be regarded as based on the book of Isaiah or some other source used in both Isaiah and Kings.<\/p>\n<h5>A Prophetic Source<\/h5>\n<p>Because Kings shows great interest in the prophets and their ministries, various scholars have suggested that yet another source was used by the compiler; this would be an independent literary unit containing accounts of the prophets. This source would have contained the records for the material on Ahijah (1 Kgs 11:29-39; 14:1-16), unnamed prophets (ch 12; 20:35-43), Micaiah (22:13-28), and other references.<\/p>\n<p>Apart from the sources explicitly mentioned and inferences about their character, the remainder of the sources suggested have only varying degrees of probability. Considerable scholarly effort has gone into identifying and characterizing such sources, but it remains speculative. When considering the sources the compiler may have used, one important caution must be kept in mind. Even if such sources did exist, one cannot have confidence in a reconstruction of the compositional history. Which sources had already been integrated into a larger composition before they were used by the compiler of Kings? We cannot be certain that the life situation out of which these other sources grew has been correctly identified, nor can we know that even the compiler himself was aware of the past history of his sources. Biblical scholarship has expended considerable energy in trying to delineate the past history of the book of Kings, but it has often been at the neglect of the unity of perspective that is the product of the final compiler(s) in whose hands the book received its canonical form.<\/p>\n<p>What is important to understanding the book is not the perspective of its various sources (of which the compiler himself may have been unaware), but the perspective of the book as a whole on the history of the kingdoms. It is the outline that the compiler has imposed on the sources that establishes the teaching of the book; his sources are used in accord with his own purposes, a fact that makes the purposes for which the sources had been prepared largely irrelevant to the teaching of the book in its present form. Exploring possible sources, worthwhile in itself, must not eclipse the message of the book as a whole. This is not to imply that the books of Kings are simply a compilation of unaltered sources. The writer(s) undoubtedly exercised a measure of selectivity and literary skill in composing the historical narrative.<\/p>\n<p>One compositional technique of the compiler is quite prominent in the histories of the divided kingdoms: this is the use of formulaic introductions and conclusions to the various reigns. The formulas for both kingdoms are quite similar, differing only in minor details. For the kings of Judah, the full introductory formula is as follows: (1) year of accession synchronized with the regnal year of the northern king; (2) age of the king at his accession; (3) length of his reign; (4) name of his mother; (5) judgment on the character of the reign. The account of a Judean king’s reign is concluded as follows: (1) a reference to the chronicles of the kings of Judah for further information; (2) a statement regarding the death of the king, including the place of burial; (3) successor: “And his son reigned in his stead” (<span>rsv<\/span>). The full formula for a Judean king can be seen, for example, in the reign of Rehoboam (1 Kgs 14:21-22, 29-31).<\/p>\n<p>The formulas differ slightly for the kings of Israel; the introduction is as follows: (1) year of succession synchronized with the regnal year of the southern king; (2) length of his reign; (3) location of the royal residence; (4) condemnation for idolatry; (5) name of the king’s father. The account of an Israelite king’s reign ends as follows: (1) a reference to the chronicles of the kings of Israel for further information; (2) a statement regarding his death; (3) a statement of the succession of his son, unless a usurper follows. The full formula for an Israelite king can be seen, for example, in the reign of Baasha (1 Kgs 15:33-34; 16:5-6).<\/p>\n<p>There is some variation in the use of these patterns, but on the whole, they are consistently followed and provide the basic framework for the history of the divided kingdom. The synchronisms of the reigns provide data for constructing the chronology of the period. The variations in the formulas may reflect the characteristics of the sources the compiler was using or may reflect his own interests. The name of the mother of a Judean king is recorded, but not of an Israelite king, perhaps reflecting concern with a more exact and fuller record of the Davidic succession. The royal residence is presumed to be Jerusalem for the southern kings (though it may be mentioned) but is recorded for the northern kings since it moved several times, from Shechem to Penuel to Tirzah to Samaria. The mention of the king’s father for a northern ruler also reflects the frequent change in dynasties there, as opposed to the dynastic stability of Judah, which is reinforced by mentioning the burial of almost all its kings in the city of David.<\/p>\n<p class=\"h2\" id=\"TheologyandPurpose\">Theology and Purpose<\/p>\n<p>The books of Kings record the history of the covenant people from the end of the reign of David (961 <span>BC<\/span>) through the fall of the southern kingdom (586 <span>BC<\/span>). Yet it is not history written in accord with modern expectations for history textbooks. Rather than concentrating on economic, political, and military themes as they shaped the history of the period, the compiler of Kings is motivated by theological concerns.<\/p>\n<p>Evaluation of the theology and purpose of the books of Kings is made easier by the fact that there is a parallel history for much of Kings found in the books of Chronicles. By comparing the two accounts, especially where the later Chronicler adds or deletes material found in Kings, the interests of both histories are thrown into clearer relief.<\/p>\n<p>The books of Kings were composed during the exile, likely between 560 and 539 <span>BC<\/span>. Jerusalem had been turned into rubble, and there was no longer a throne of David. Those two pillars of the popular theology—the inviolability of the temple and the throne of David (Jer 7:4; 13:13-14; 22:1-9; see 1 Kgs 8:16, 29)—had tumbled. If Israel’s faith was to survive, the burning questions that had to be answered were “How did it all happen? Can’t God keep his promises to David and to Zion? Have the promises failed?” The writer of Kings aims to deal with the bewilderment of the chosen people in response to the disasters of 722 <span>BC<\/span> (fall of Samaria) and 586 <span>BC<\/span> (fall of Jerusalem). Kings, like the book of Job, is a theodicy, a justification of the ways of God to men.<\/p>\n<p>In order to answer the question “How did it happen?” the compiler adopts the procedure of recounting the history of the covenant people in light of standards propounded in the Law. For this reason Kings could be called Pentateuchal history, or even more pointedly, Deuteronomic history, for standards propounded only in the book of Deuteronomy in the Pentateuch are used by the compiler to measure the kingdoms. Among the prominent themes selected from Deuteronomy and applied to the kingdoms are the centralization of worship, the institution of the monarchy, the efficacy of the prophetic word, and the outworking of the covenant curses on disobedience.<\/p>\n<h5>Centralization of Worship<\/h5>\n<p>The primary concern of the writer is the purity of the worship of the Lord. His major criterion for measuring this purity is the attitude of the kings toward centralization of worship in the Jerusalem temple as opposed to the worship of the Lord elsewhere and the continuation of Canaanite cults mingled with Yahwism at the high places. Centralization of worship at the central shrine is called for in Deuteronomy 12. Perhaps “centralization of worship” is a misnomer, for worship was always centered around the tabernacle in the periods prior to the temple; the change that is envisaged in Deuteronomy is not the centralizing of worship but rather the fact that the shrine would no longer be mobile but stationary. For the kings of the northern kingdom, this criterion becomes virtually a stereotyped formula that “he did that which was evil in the sight of the Lord and walked in the way of Jeroboam son of Nebat, who sinned and made all Israel sin along with him” (see 1 Kgs 14:16; 15:30; 16:31; 2 Kgs 3:3; 10:31; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:22). The compiler of Kings sees the rival altars with the golden calves at Dan and Bethel as the great sin of which the northern kings never repented (1 Kgs 12:25–13:34). Rejecting the primacy of Jerusalem, these altars became the rod with which to measure the northern kings. All the kings of Israel are condemned by this standard (except for Shallum, who reigned but a month, and Hoshea, the last of the northern kings)—even Zimri, the murderer of Elah, who ruled only one week before committing suicide in the flames of his own palace (16:9-20). For the kings of Judah, a different standard is used: what their attitude was to the high places where heterodox worship was allowed to flourish in the environs of Jerusalem. Only Hezekiah and Josiah receive the compiler’s unqualified endorsement for following the ways of David (2 Kgs 18:3; 22:2). Six others are commended for their zeal in suppressing idolatry, though they did not remove the high places (Asa, 1 Kgs 15:9-15; Jehoshaphat, 22:43; Jehoash, 2 Kgs 12:2-3; Amaziah, 14:3-4; Azariah, 15:3-4; Jotham, 15:34-35). The remainder of the Judean kings are condemned for their participation in the high places and their desecration of the temple itself. This one theme is the preeminent motif in the book.<\/p>\n<h5>History of the Monarchy<\/h5>\n<p>A second prominent interest for the compiler was to trace the history of the monarchy. Deuteronomy 17:14-20 provides for the day when Israel would ask for a king and charges that king with the basic religious responsibility for the people. This provision for a king, again a feature found only in Deuteronomy, becomes the basis for the compiler’s intense interest in the history of the monarchy, and particularly the religious fidelity of the kings. David becomes the model of the ideal king, the one by whom the others are measured, the one whose sons “continue long in his kingdom in the midst of Israel” (17:20; see also 1 Kgs 15:11; 2 Kgs 18:3; 22:2 for following in the ways of David, and 1 Kgs 14:8; 15:3-5; 2 Kgs 14:3; 16:2 for the reverse). The compiler wanted to show that God had been faithful to David even though David’s sons were not faithful. While both kingdoms had about the same number of kings, the northern kingdom is marked by repeated dynastic changes and regicide through its 200 years, while the dynasty of David is maintained as a lamp in the south through 350 years (1 Kgs 11:13, 32, 36; 15:4-5; 2 Kgs 8:19; 19:34; 20:6). It is the disaster that had befallen the house of David, and the consequent doubts about the promises of God, that prompted the compiler to write.<\/p>\n<h5>Efficacy of the Prophetic Word<\/h5>\n<p>Another reason why Kings can be called Deuteronomic history is its concern with the efficacy of the prophetic word. There are three passages in the Pentateuch that deal with the institution of the prophetic order: Numbers 12:1-8; Deuteronomy 13:1-5; and Deuteronomy 18:14-22. It is only in Deuteronomy 18 that the test of a true prophet is given: that what he has spoken comes about, that his words are fulfilled. Notice the number of instances where the writer calls attention to the fulfillment of the words of the prophets: 2 Samuel 7:13 in 1 Kings 8:20; 1 Kings 11:29-36 in 12:15; 1 Kings 13:1-3 in 2 Kings 23:16-18; 1 Kings 14:6-12 in 14:17-18 and 15:29; 1 Kings 16:1-4 in 16:7, 11-12; Joshua 6:26 in 1 Kings 16:34; 1 Kings 22:17 in 22:35-38; 1 Kings 21:21-29 in 2 Kings 9:7-10, 30-37 and 10:10-11, 30; 2 Kings 1:6 in 1:17; 2 Kings 21:10-15 in 24:2; 2 Kings 22:15-20 in 23:30. The writer is concerned to show that the words of the prophets were efficacious, powerful words. His concern with the prophetic order is also seen in the material devoted to Elijah and Elisha and to other prophetic figures.<\/p>\n<h5>Fulfillment of the Curses<\/h5>\n<p>Another aspect of the compiler’s interest in Deuteronomy is seen in his concern to trace the fulfillment of the covenant curses on disobedience. God’s covenant with Israel would issue in curses or blessings depending on the obedience of the people; the compiler of Kings sees the curses inflicted on the two kingdoms because of their failure to meet the demands of the covenant. He takes care to show that most of the curses of Deuteronomy 28:15-68 had some historical realization in the life of the people. Moses had warned that disobedience would “bring a nation against you from afar, from the end of the earth, as the eagle swoops down” (Dt 28:49, <span>nasb<\/span>), and the Assyrians came to Samaria and the Babylonians to Jerusalem (28:52). The siege of Samaria lasted from 724 to 722 <span>BC<\/span>, and the siege of Jerusalem from 588 to 586 <span>BC<\/span>. The dire conditions of the siege would drive the people to devouring their own children; women would feed on their afterbirths. It happened to Israel in the siege of Ben-hadad (2 Kgs 6:24-30). Just as the Lord had delighted to prosper and multiply his people, so he would not refrain from destroying them and scattering them among the peoples of the earth (Dt 28:63-67).<\/p>\n<p>In these and other ways the writer of Kings set out to write the history of Israel and Judah to solve a theological dilemma. How was one to reconcile the exile with God’s promises to the nation and David? His answer is twofold: (1) the problem was not with God but with the people’s disobedience—God remains just; (2) the end of the state does not equal the end of the people or the house of David. Here the ending of the book is instructive: Evil-merodach releases Jehoiachin from prison, elevates him above the other kings, and provides his rations (2 Kgs 25:27-30). Even during the exile, though cut down to almost nothing, the house of David still enjoys the favor and blessing of God. God has not abandoned his promises; the people should keep hope.<\/p>\n<p>Other themes in Kings also show the theological motivations underlying the compiler’s selection and arrangement of the data, particularly his use of Deuteronomy as a framework for examining the history of the people. Compare the laws governing the observance of Passover in Exodus 12:1-20 and Deuteronomy 16:1-8: whereas the Passover is centered in the family in Exodus, it is celebrated at the sanctuary in Deuteronomy. The writer of Kings is careful to show that the Passover during the reign of Josiah was celebrated in accordance with the requirements of Deuteronomy (2 Kgs 23:21-23). A passage in Deuteronomy is explicitly cited with reference to Amaziah’s keeping the law (Dt 24:16 in 2 Kgs 14:6).<\/p>\n<h5>Contrast with Chronicles<\/h5>\n<p>The interests of Kings are further highlighted when compared with the parallel accounts in Chronicles. While the writer of Kings worked in the aftermath of the destruction of Jerusalem and had to answer the “how?” and “why?” questions, the Chronicler is part of the restoration community. Here the burning theological questions were not “how?” and “why?” but rather “What continuity do we have with David? Is God still interested in us?” The need is not to account for the exile but rather to relate the postexilic and the preexilic. The building of the second temple and the ordering of worship there show up in increased detail in Chronicles in any matter pertaining to the former temple. Chronicles is a history of Judah and of the Davidic line, reflecting the fact that it alone survives after the exile. Interesting, too, are the things omitted from the account by the Chronicler. Since he is not building a case for an indictment, as was done in Samuel and Kings, he is free to omit references to David’s sin with Bathsheba (2 Sm 11) or to Solomon’s difficulties in gaining the throne (1 Kgs 1–2). Since in his day the northern kingdom had not survived, the Chronicler did not go into detail about the sins of Jeroboam (chs 13–14). Chronicles is interested more in the affairs of the temple and does not show the marked interest in prophetic matters found in Kings, so that the lives of Elijah and Elisha are omitted (1 Kgs 16—2 Kgs 10). Nor does the Chronicler recite the sins that led to the demise of the northern kingdom (2 Kgs 17:1–18:12). In all these examples one can see the interplay of the historical moment and theological concerns of the people and the compilers. Each compiler has selected and arranged the data in accordance with the concerns and needs of the community in which he was a member; comparing the two accounts throws the interests of each into sharp relief.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n\n<p>The books of Kings fall into three parts: (1) the reign of Solomon (1 Kgs 1–11); (2) the history of the divided kingdom (1 Kgs 12–2 Kgs 17); (3) the history of the surviving kingdom in Judah (2 Kgs 18–25).<\/p>\n<h5>The Reign of Solomon (1 Kgs 1–11)<\/h5>\n<p>The record begins with an account of the court intrigue surrounding Solomon’s accession to the throne, set against the backdrop of the abortive coup by Adonijah (ch 1). The dying David charges Solomon to obey the commandments of God (2:1-4) and also to take vengeance on his enemies (vv 5-9). After David’s death Solomon orders the deaths of Adonijah, Joab, and Shimei, and the banishment of Abiathar, the priest who had supported Adonijah in his bid for the throne (vv 13-46). Enemies eliminated, the kingdom was firmly established by Solomon (v 46).<\/p>\n<p>The remainder of Solomon’s reign is divided into two parts: Solomon the good, who follows in the ways of his father, David (chs 3–10); and Solomon the bad, whose heart is led astray (ch 11). While sacrificing at Gibeon, Solomon asks God to give him the gift of wisdom to rule—wisdom promptly demonstrated in the quarrel of two prostitutes about a child (ch 3). An account is given of the administrative organization of the kingdom and the incomparable wisdom of Solomon (ch 4). The compiler of Kings gives extensive coverage to the preparations (ch 5), building (chs 6–7), and dedication (ch 8) of the temple. God appeared to Solomon a second time, reminding him to keep his commandments as David had done (9:1-9). Details are given of the king’s building and commercial activities (vv 10-27). The account of the visit by the queen of Sheba is followed with elaboration of Solomon’s splendor (ch 10). But Solomon did not keep God’s commands; seduced to pagan worship by his foreign wives, he was not fully devoted to the Lord as David had been (11:4), and God determined to take away the northern tribes from the rule of his son (vv 11-13). As punishment from the hand of God, Solomon faced rebellion among conquered peoples (vv 14-25) and within Israel in the person of Jeroboam (vv 26-40).<\/p>\n<h5>History of the Divided Kingdom (1 Kgs 12—2 Kgs 17)<\/h5>\n\n<p>The united monarchy dissolved after the death of Solomon. The northern kingdom (Israel) would exist for about two centuries, would be ruled by 20 kings from nine different dynasties, and would show a history of internal weakness riddled with regicide and usurpation. In contrast, the southern kingdom would last for three and a half centuries and would be ruled by 19 kings of Davidic descent (apart from a short period under the dynastic interloper Athaliah).<\/p>\n<p>There had been a long history of independent action and even warfare between the northern and southern tribes prior to David and Solomon, so it is no surprise that the division would take place along the lines that it did. The immediate cause, however, was the unwise severity with which Rehoboam replied to the representatives of the northern tribes while negotiating for the kingship. Jeroboam, the popular hero of the earlier insurrection against Solomon, became king in the north. He immediately erected the rival sanctuaries at Dan and Bethel (1 Kgs 12); these rival altars became the measure by which the kings of Israel were condemned for following in the sins of Jeroboam.<\/p>\n<p>For two generations there would be warfare between Israel and Judah over the border areas in Benjamin claimed by both sides. Fifty years of sporadic fighting on their mutual frontier, interlaced with invasions from the Arameans in the north or the Egyptians in the south, would consume the reigns of Jeroboam, Nadab, Baasha, Elah, and Zimri in Israel and of Rehoboam, Abijam, and Asa in Judah (1 Kgs 13:1–16:20).<\/p>\n<p>The accession of Omri in Israel introduced a ruling house that would last for a total of four generations and end the dynastic instability of the northern kingdom. Though Kings gives Omri a scant eight verses (1 Kgs 16:21-28), he was among the greatest of the northern kings, forging alliances with the Phoenicians and Judah; for over a century, the Assyrians would call Israel “the house of Omri.”<\/p>\n<p>The reigns of Omri’s successors, Ahab, Ahaziah, and Jehoram, are treated at disproportionate length, taking almost a third of the total book, 16 of 47 chapters (1 Kgs 17—2 Kgs 10). This is due to the fact that the compiler of Kings incorporated extensive coverage of the lives of Elijah and Elisha, weaving a contrast between good and evil by paralleling the dynasty of Omri with these prophets. Ahab and Jezebel were used as foils for the account of Elijah, so that Ahab became a paradigm of the evil king (e.g., 2 Kgs 21:3).<\/p>\n<p>Because of this preoccupation with the dynasty of Omri and the lives of Elijah and Elisha, the equivalent period in Judah is not given as extensive coverage. During this period, the northern kingdom appears to have exercised some hegemony over Judah, as attested by the marriage of an Omride (Athaliah, 2 Kgs 8:18, 26) to Jehoram of Judah and the subservient role of Jehoshaphat to Ahab at the battle of Ramoth-gilead (1 Kgs 22). Judah’s fortunes declined in this period when Edom revolted against Jehoram (2 Kgs 8:20-22), costing Judah control over the port at Ezion-geber and consequent economic losses.<\/p>\n<p>In 842 <span>BC<\/span> Jehu, after being anointed king by a prophet (2 Kgs 9:1-13), led a coup ending the house of Omri and also killing Ahaziah of Judah (vv 14-29). Jehu’s purge also brought the death of Jezebel, Ahab’s family, members of the family of Ahaziah, and the ministers of Baal (9:30–10:36). The consequences were severe politically: the murder of the Phoenician princess Jezebel and the king of Judah cost Israel its allies to the north and south.<\/p>\n<p>Jehu’s dynasty had the longest succession of any in Israel, including Jehoahaz, Jehoash, Jeroboam II, and Zechariah, a period spanning 90 years. Jehu’s murder of Ahaziah of Judah set the stage for the one threat to the continuity of the Davidic dynasty. Queen Athaliah, herself an Omride, seized the throne and attempted a purge of Davidic pretenders. She ruled for six years, until the faithful priest Jehoiada staged a countercoup to place the child Joash on the throne of David (ch 11).<\/p>\n<p>Israel endured a half century of weakness as a result of Jehu’s coup, during which the Arameans had a free hand, reducing the forces of Jehu’s son Jehoahaz to a small army and bodyguard (2 Kgs 13:1-7).<\/p>\n<p>The reemergence of Assyria early in the ninth century <span>BC<\/span> gave relief to Israel and Judah. Assyrian armies conquered the Arameans; with that threat removed, Israel and Judah enjoyed a dramatic resurgence. Jehoash of Israel, grandson of Jehu, reconquered cities lost to the Arameans (2 Kgs 13:25); Elisha died during his reign (v 20). In the south Amaziah reconquered the Edomites (14:7). Amaziah and Jehoash renewed the warfare between the kingdoms, with the north again victorious (vv 8-14).<\/p>\n<p>Under Jeroboam II, Israel enjoyed a period of prosperity when the borders of the kingdom reached the same extent as they had under Solomon (2 Kgs 14:23-28). Uzziah (Azariah), his contemporary in Judah, also fortified Jerusalem and undertook a program of offensive operations extending Judah’s sway to the south (14:21-22; 15:1-7).<\/p>\n<p>Yet this resurgence was but a brilliant sunset in the history of the two kingdoms. After the death of Jeroboam II, the history is one of successive disasters, culminating in the fall of Israel and the subjugation of Judah to the might of Assyria. The next 30 years in Israel would see four dynasties, three represented by only one king, and repeated regicides as the northern kingdom hastened to its demise. A period of civil war and anarchy would see five kings in just over ten years (2 Kgs 15). Heavy tribute was paid to Tiglath-pileser III in both the north and south (15:19-20; 16:7-10). Israel and the Arameans forged a coalition to throw back the Assyrians and sought to press Ahaz of Judah into the fight; Ahaz appealed to Tiglath-pileser III for help. The coalition was destroyed, and Israel and Judah became vassals. Hoshea defected as soon as he felt safe, looking to Egypt for help, but it was suicide for the northern kingdom. Shalmaneser V retaliated, and the political history of the state of Israel came to an end (17:1-23). The area was resettled with other displaced populations (vv 24-41).<\/p>\n<p>Israel had faced the Arameans and survived, only to fall to Assyria. And now, similarly, Judah would outlast Assyria, only to fall to Babylon.<\/p>\n<h5>History of the Surviving Kingdom of Judah (2 Kgs 18–25)<\/h5>\n<p>Ahaz’s appeal for Assyrian aid cost him his liberty, and Judah became a vassal of the Assyrian Empire. Illegitimate worship flourished under his rule (2 Kgs 16:1-19). Ahaz was succeeded by the first of the outstanding reform kings of Judah: Hezekiah. Much of the account of his reign is given to his rebellion against Sennacherib of Assyria: the rebellion, the Assyrian envoys and threats, Isaiah’s assurances of deliverance, and the destruction of the Assyrian armies (18:9–19:37). Hezekiah’s illness was averted after a sign and oracle from Isaiah (20:1-11). As part of what appears to be negotiations toward an anti-Assyrian alliance, Hezekiah also entertained envoys from Babylon, a decision that the prophet announced would be costly (vv 12-21).<\/p>\n<p>Hezekiah was followed by Manasseh, who ruled longer than any other king of Judah (a total of 55 years). His reign was marked by great apostasy—apostasy so severe that the compiler of Kings regarded his reign as sufficient reason for the exile that was unavoidable (2 Kgs 21:1-18; cf. 23:26; 24:3-4; Jer 15:1-4). Manasseh was followed by his son Amon, a carbon copy of his father, who ruled only two years before he was deposed by the people (2 Kings 21:19-26).<\/p>\n<p>The second great reform king of Judah, Josiah, followed. In his reign the Book of the Law was found while the temple was being refurbished; he led the people in a renewal of the covenant and suppressed illegitimate worship (2 Kgs 22:1–23:14). The Assyrian Empire was in rapid decline, so Josiah extended his borders to the north, destroying the altar at Bethel and the high places throughout Samaria (23:15-20). A great Passover celebration was convened in Jerusalem, and further measures were taken to rectify worship (vv 21-25). Josiah tried to block Pharaoh Neco’s foray to assist Assyria, and he lost his life at Megiddo (vv 26-30).<\/p>\n<p>Josiah was the only king of Judah to have three of his sons succeed him. At his death the people put Jehoahaz on the throne, but Neco removed him three months later and took him to Egypt in chains (2 Kgs 23:31-33), replacing him with another son of Josiah, Eliakim, whose name was changed to Jehoiakim (vv 34-37). During his reign, Nebuchadnezzar conquered Judah, and Jehoiakim became his vassal. Late in his life Jehoiakim rebelled against Nebuchadnezzar. Jehoiakim died, leaving his son Jehoiachin to face retaliation from Babylon (24:1-10). Nebuchadnezzar besieged Jerusalem; when the city fell, Jehoiachin, the queen mother, the army, and the leaders of the land were carried away captive. Nebuchadnezzar put Mattaniah (uncle of Jehoiachin and third son of Josiah) on the throne, changing his name to Zedekiah (vv 11-17). Nine years later Zedekiah, too, would rebel against Babylon. Nebuchadnezzar besieged the city for two years and, when it fell, utterly destroyed it. Zedekiah’s sons were killed before his eyes, and then his own eyes were put out, and he was taken to Babylon (24:18–25:21). Nebuchadnezzar appointed Gedaliah to rule as governor from nearby Mizpah; he was assassinated, and the conspirators fled to Egypt (25:22-26).<\/p>\n<p>The book concludes by showing that God had not forgotten his promise to David, mentioning that in captivity Jehoiachin enjoyed favor from the hand of Evil-merodach, successor of Nebuchadnezzar (2 Kgs 25:27-30).<\/p>\n<p><em>See also<\/em> Chronicles, Books of First and Second.<\/p>","content_en":"<h3>KINGS, Books of First and Second<\/h3>\n<p>Books continuing the history of the covenant people as recorded in Joshua, Judges, and the books of Samuel. The record in Kings begins with the events at the end of David’s reign (1 Kgs 1–2). It continues through the reign of Solomon (chs 3–11); the histories of the divided kingdoms (1 Kgs 12—2 Kgs 17); and the history of the surviving kingdom in the south, through its fall in 586 <span>BC<\/span> and the subsequent kindness shown Jehoiachin by Evil-merodach, king of Babylon, around 561 <span>BC<\/span> (2 Kgs 18–25).<\/p>\n<p>Preview<\/p>\n<p>• Authorship and Date<\/p>\n<p>• Sources<\/p>\n<p>• Theology and Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"AuthorshipandDate\">Authorship and Date<\/p>\n<p>Kings was originally regarded as one book in the Hebrew canon; the division into two books of approximately equal length appeared first in the Septuagint and finally entered the Hebrew Bible in the 15th century <span>AD<\/span>.<\/p>\n<p>The book itself is anonymous, and information about its author can only be deduced by examining the concerns and perspectives of the work. The Babylonian Talmud (<em>Baba Bathra<\/em> 15a) attributes Kings to Jeremiah. Although this identification could have arisen from the tendency of later Jewish tradition to assign biblical books to prophetic authors, the theory of origin in prophetic circles fits the evidence quite well. Substantial portions are given to the lives of the prophets; 16 of 47 chapters are devoted to the lives of Elijah and Elisha (1 Kgs 17—2 Kgs 10), and there is considerable interest in other prophetic figures such as Ahijah (1 Kgs 11:29-39; 14:1-16), an unnamed man of God (13:1-10), and Micaiah (22:13-28). Possible dependence on Isaiah (2 Kgs 18–20; cf. Is 36–39) and Jeremiah (2 Kgs 24–25; cf. Jer 52) also suggest prophetic origin. The author-compiler also shows intense concern with the efficacy of the prophetic word, frequently calling attention to the fulfillment of words spoken earlier by the prophets.<\/p>\n<p>One might initially think that such a history would be unlikely for a prophet, but the evidence is to the contrary. The prophets were the guardians of the covenant relationship and are known to have produced accounts used as sources by other biblical historians. The following are among such sources: the acts of Samuel the seer, the acts of Nathan the prophet, the acts of Gad the seer (1 Chr 29:29); the acts of Nathan the prophet, the prophecy of Ahijah the Shilonite, the visions of Iddo the seer (2 Chr 9:29); the chronicles of Shemaiah the prophet and of Iddo the seer (12:15); the annotations of the prophet Iddo (13:22); and the acts of Uzziah by Isaiah the prophet (26:22). Add to this the fact that Kings is positioned in the Hebrew canon in the Former Prophets (Joshua to 2 Kings), and a consistent picture of prophetic origin emerges.<\/p>\n<p>The date of the final part of the book must be after the last events recorded. Evil-merodach’s kindness toward Jehoiachin (c. 561 <span>BC<\/span>) is the terminus of the book and therefore fixes the earliest date. Since the work shows no knowledge of the restoration period, a date before 539 <span>BC<\/span> is probable. The author’s selection of his data to answer the burning theological questions of the exilic community also suggests a date between 561 and 539 <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"Sources\">Sources<\/p>\n<p>The compiler of Kings specifically names three of the sources that he used in his work, and biblical scholars have suggested the presence of a number of other sources that may have been cited. Of course, the sources not mentioned specifically by the compiler are only the speculations of those who have studied his work and can have only varying degrees of probability. The sources both specified and alleged are as follows.<\/p>\n<h5>The Book of the Acts of Solomon<\/h5>\n<p>As 1 Kings 11:41 says, “The rest of the events in Solomon’s reign, including his wisdom, are recorded in <em>The Book of the Acts of Solomon”<\/em> (<span>nlt<\/span>). Presumably additional materials of a biographical nature were included, specifically accounts similar to the judgment between the two mothers (3:16-28) or the visit of the queen of Sheba (10:1-10). There has been debate as to whether these materials were official court records or nonofficial documents. Some scholars have attempted to isolate further materials within this section by identifying descriptions of the buildings as from temple archives (chs 6–7) and lists of administrators as from administrative documents (chs 4–5), but this must remain speculative.<\/p>\n<h5>The Book of the History of the Kings of Israel<\/h5>\n<p>This source is mentioned 17 times in Kings, usually in the closing formulas at the end of the account of the reign of a northern king. Some idea of the nature of these chronicles can be derived from looking at the type of information to which the compiler refers his readers (see 1 Kgs 14:19; 16:27; 22:39; 2 Kgs 13:12; 14:28). These passages suggest that this source was the official annals covering the reigns of the kings.<\/p>\n<h5>The Book of the History of the Kings of Judah<\/h5>\n<p>This source is mentioned in 15 passages, and as with the kings of Israel, is found in the concluding formulas to the accounts of the reigns. This source was to be consulted for additional details on individuals’ reigns (for example, see 1 Kgs 15:23; 22:45; 2 Kgs 20:20; 21:17). These sources for the histories of the two kingdoms were probably similar to the annals known from the surrounding cultures, particularly from the reigns of Assyrian kings. They were likely official court histories kept in Samaria and Jerusalem.<\/p>\n<p>In addition to these explicitly mentioned sources, scholars have suggested the compiler drew on other sources that he does not name.<\/p>\n<h5>Davidic Court History<\/h5>\n<p>Second Samuel 9–20 is often identified as a unit of material in the composition of the books of Samuel; it is variously called “the court history” or “the succession narrative.” Because of similar vocabulary and outlook, 1 Kings 1–2 are often associated with this material from Samuel. The statement of 1 Kings 2:46, “so the kingdom was now firmly in Solomon’s grip,” is taken to be the end of this record.<\/p>\n<h5>Sources for the House of Ahab<\/h5>\n<p>The reigns of individual kings are ordinarily given only brief notices; for example, the father of Ahab, Omri, is given eight verses, even though when judged by political and economic significance, he was among the greatest of the northern kings (1 Kgs 16:21-28). However, beginning with the reign of Ahab, the record becomes quite expansive, and extensive coverage is given the dynasty of Ahab through the coup by Jehu (1 Kgs 16—2 Kgs 12). The use of the stereotyped formulas for the reigns is suspended in this material, and the existence of other literature used by the compiler is probable. This material is commonly subdivided into further sources for the lives of Elijah and Elisha and the reign of Ahab.<\/p>\n<p>The Elijah section covers material in the following chapters: 1 Kings 17–19, including the feeding by the ravens, the incidents with the widow of Zarephath, the drought, the fire on Carmel, and the revelation of God at Sinai; 1 Kings 21, the affair of Naboth’s vineyard; and 2 Kings 1, the death of Ahaziah’s messengers. The reign of Ahab, which gets so much attention in Kings, is primarily a backdrop for the accounts concerning Elijah.<\/p>\n<p>The Elisha material found in 2 Kings 2–13 may have had an independent literary development from that of the Elijah accounts. It includes the following: chapter 2 (Elisha’s succession to the prophetic office, the purification of a spring, the death of mocking children); chapter 3 (on the campaign against Moab); chapter 4 (the widow’s oil, the Shunammite woman); chapter 5 (Naaman’s leprosy); chapter 6 (the Aramean attempt to capture Elisha); chapter 7 (the famine in Samaria); chapter 8 (the Shunammite’s property, the coup of Hazael); chapter 9 (the anointing of Jehu); and chapter 13 (the death of Elisha). No other portion of the OT takes the sheer delight in the miraculous that is seen in the Elisha narratives.<\/p>\n<p>In 1 Kings 16 to 2 Kings 13 there are additional incidents not directly related to the biographies of Elijah and Elisha; accounts such as the military campaigns of 1 Kings 20:1-34 and further details of Jehu’s coup (2 Kgs 9:11–10:36) are often attributed to a third source containing accounts of the dynasty of Ahab and his successors. In all three of these possible sources the orientation is toward affairs in the northern kingdom.<\/p>\n<h5>Isaiah Source<\/h5>\n<p>The account of the reign of Hezekiah contains a section (2 Kgs 18:13–20:19) that is nearly a verbatim citation of material also found in Isaiah (Is 36:1–39:8). The section records the invasion of Sennacherib, the mission of the Rabshakeh, Hezekiah’s prayer, Isaiah’s prophecy, Hezekiah’s illness, the regression of the sun, and the envoys from Merodach-baladan. The material must be regarded as based on the book of Isaiah or some other source used in both Isaiah and Kings.<\/p>\n<h5>A Prophetic Source<\/h5>\n<p>Because Kings shows great interest in the prophets and their ministries, various scholars have suggested that yet another source was used by the compiler; this would be an independent literary unit containing accounts of the prophets. This source would have contained the records for the material on Ahijah (1 Kgs 11:29-39; 14:1-16), unnamed prophets (ch 12; 20:35-43), Micaiah (22:13-28), and other references.<\/p>\n<p>Apart from the sources explicitly mentioned and inferences about their character, the remainder of the sources suggested have only varying degrees of probability. Considerable scholarly effort has gone into identifying and characterizing such sources, but it remains speculative. When considering the sources the compiler may have used, one important caution must be kept in mind. Even if such sources did exist, one cannot have confidence in a reconstruction of the compositional history. Which sources had already been integrated into a larger composition before they were used by the compiler of Kings? We cannot be certain that the life situation out of which these other sources grew has been correctly identified, nor can we know that even the compiler himself was aware of the past history of his sources. Biblical scholarship has expended considerable energy in trying to delineate the past history of the book of Kings, but it has often been at the neglect of the unity of perspective that is the product of the final compiler(s) in whose hands the book received its canonical form.<\/p>\n<p>What is important to understanding the book is not the perspective of its various sources (of which the compiler himself may have been unaware), but the perspective of the book as a whole on the history of the kingdoms. It is the outline that the compiler has imposed on the sources that establishes the teaching of the book; his sources are used in accord with his own purposes, a fact that makes the purposes for which the sources had been prepared largely irrelevant to the teaching of the book in its present form. Exploring possible sources, worthwhile in itself, must not eclipse the message of the book as a whole. This is not to imply that the books of Kings are simply a compilation of unaltered sources. The writer(s) undoubtedly exercised a measure of selectivity and literary skill in composing the historical narrative.<\/p>\n<p>One compositional technique of the compiler is quite prominent in the histories of the divided kingdoms: this is the use of formulaic introductions and conclusions to the various reigns. The formulas for both kingdoms are quite similar, differing only in minor details. For the kings of Judah, the full introductory formula is as follows: (1) year of accession synchronized with the regnal year of the northern king; (2) age of the king at his accession; (3) length of his reign; (4) name of his mother; (5) judgment on the character of the reign. The account of a Judean king’s reign is concluded as follows: (1) a reference to the chronicles of the kings of Judah for further information; (2) a statement regarding the death of the king, including the place of burial; (3) successor: “And his son reigned in his stead” (<span>rsv<\/span>). The full formula for a Judean king can be seen, for example, in the reign of Rehoboam (1 Kgs 14:21-22, 29-31).<\/p>\n<p>The formulas differ slightly for the kings of Israel; the introduction is as follows: (1) year of succession synchronized with the regnal year of the southern king; (2) length of his reign; (3) location of the royal residence; (4) condemnation for idolatry; (5) name of the king’s father. The account of an Israelite king’s reign ends as follows: (1) a reference to the chronicles of the kings of Israel for further information; (2) a statement regarding his death; (3) a statement of the succession of his son, unless a usurper follows. The full formula for an Israelite king can be seen, for example, in the reign of Baasha (1 Kgs 15:33-34; 16:5-6).<\/p>\n<p>There is some variation in the use of these patterns, but on the whole, they are consistently followed and provide the basic framework for the history of the divided kingdom. The synchronisms of the reigns provide data for constructing the chronology of the period. The variations in the formulas may reflect the characteristics of the sources the compiler was using or may reflect his own interests. The name of the mother of a Judean king is recorded, but not of an Israelite king, perhaps reflecting concern with a more exact and fuller record of the Davidic succession. The royal residence is presumed to be Jerusalem for the southern kings (though it may be mentioned) but is recorded for the northern kings since it moved several times, from Shechem to Penuel to Tirzah to Samaria. The mention of the king’s father for a northern ruler also reflects the frequent change in dynasties there, as opposed to the dynastic stability of Judah, which is reinforced by mentioning the burial of almost all its kings in the city of David.<\/p>\n<p class=\"h2\" id=\"TheologyandPurpose\">Theology and Purpose<\/p>\n<p>The books of Kings record the history of the covenant people from the end of the reign of David (961 <span>BC<\/span>) through the fall of the southern kingdom (586 <span>BC<\/span>). Yet it is not history written in accord with modern expectations for history textbooks. Rather than concentrating on economic, political, and military themes as they shaped the history of the period, the compiler of Kings is motivated by theological concerns.<\/p>\n<p>Evaluation of the theology and purpose of the books of Kings is made easier by the fact that there is a parallel history for much of Kings found in the books of Chronicles. By comparing the two accounts, especially where the later Chronicler adds or deletes material found in Kings, the interests of both histories are thrown into clearer relief.<\/p>\n<p>The books of Kings were composed during the exile, likely between 560 and 539 <span>BC<\/span>. Jerusalem had been turned into rubble, and there was no longer a throne of David. Those two pillars of the popular theology—the inviolability of the temple and the throne of David (Jer 7:4; 13:13-14; 22:1-9; see 1 Kgs 8:16, 29)—had tumbled. If Israel’s faith was to survive, the burning questions that had to be answered were “How did it all happen? Can’t God keep his promises to David and to Zion? Have the promises failed?” The writer of Kings aims to deal with the bewilderment of the chosen people in response to the disasters of 722 <span>BC<\/span> (fall of Samaria) and 586 <span>BC<\/span> (fall of Jerusalem). Kings, like the book of Job, is a theodicy, a justification of the ways of God to men.<\/p>\n<p>In order to answer the question “How did it happen?” the compiler adopts the procedure of recounting the history of the covenant people in light of standards propounded in the Law. For this reason Kings could be called Pentateuchal history, or even more pointedly, Deuteronomic history, for standards propounded only in the book of Deuteronomy in the Pentateuch are used by the compiler to measure the kingdoms. Among the prominent themes selected from Deuteronomy and applied to the kingdoms are the centralization of worship, the institution of the monarchy, the efficacy of the prophetic word, and the outworking of the covenant curses on disobedience.<\/p>\n<h5>Centralization of Worship<\/h5>\n<p>The primary concern of the writer is the purity of the worship of the Lord. His major criterion for measuring this purity is the attitude of the kings toward centralization of worship in the Jerusalem temple as opposed to the worship of the Lord elsewhere and the continuation of Canaanite cults mingled with Yahwism at the high places. Centralization of worship at the central shrine is called for in Deuteronomy 12. Perhaps “centralization of worship” is a misnomer, for worship was always centered around the tabernacle in the periods prior to the temple; the change that is envisaged in Deuteronomy is not the centralizing of worship but rather the fact that the shrine would no longer be mobile but stationary. For the kings of the northern kingdom, this criterion becomes virtually a stereotyped formula that “he did that which was evil in the sight of the Lord and walked in the way of Jeroboam son of Nebat, who sinned and made all Israel sin along with him” (see 1 Kgs 14:16; 15:30; 16:31; 2 Kgs 3:3; 10:31; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:22). The compiler of Kings sees the rival altars with the golden calves at Dan and Bethel as the great sin of which the northern kings never repented (1 Kgs 12:25–13:34). Rejecting the primacy of Jerusalem, these altars became the rod with which to measure the northern kings. All the kings of Israel are condemned by this standard (except for Shallum, who reigned but a month, and Hoshea, the last of the northern kings)—even Zimri, the murderer of Elah, who ruled only one week before committing suicide in the flames of his own palace (16:9-20). For the kings of Judah, a different standard is used: what their attitude was to the high places where heterodox worship was allowed to flourish in the environs of Jerusalem. Only Hezekiah and Josiah receive the compiler’s unqualified endorsement for following the ways of David (2 Kgs 18:3; 22:2). Six others are commended for their zeal in suppressing idolatry, though they did not remove the high places (Asa, 1 Kgs 15:9-15; Jehoshaphat, 22:43; Jehoash, 2 Kgs 12:2-3; Amaziah, 14:3-4; Azariah, 15:3-4; Jotham, 15:34-35). The remainder of the Judean kings are condemned for their participation in the high places and their desecration of the temple itself. This one theme is the preeminent motif in the book.<\/p>\n<h5>History of the Monarchy<\/h5>\n<p>A second prominent interest for the compiler was to trace the history of the monarchy. Deuteronomy 17:14-20 provides for the day when Israel would ask for a king and charges that king with the basic religious responsibility for the people. This provision for a king, again a feature found only in Deuteronomy, becomes the basis for the compiler’s intense interest in the history of the monarchy, and particularly the religious fidelity of the kings. David becomes the model of the ideal king, the one by whom the others are measured, the one whose sons “continue long in his kingdom in the midst of Israel” (17:20; see also 1 Kgs 15:11; 2 Kgs 18:3; 22:2 for following in the ways of David, and 1 Kgs 14:8; 15:3-5; 2 Kgs 14:3; 16:2 for the reverse). The compiler wanted to show that God had been faithful to David even though David’s sons were not faithful. While both kingdoms had about the same number of kings, the northern kingdom is marked by repeated dynastic changes and regicide through its 200 years, while the dynasty of David is maintained as a lamp in the south through 350 years (1 Kgs 11:13, 32, 36; 15:4-5; 2 Kgs 8:19; 19:34; 20:6). It is the disaster that had befallen the house of David, and the consequent doubts about the promises of God, that prompted the compiler to write.<\/p>\n<h5>Efficacy of the Prophetic Word<\/h5>\n<p>Another reason why Kings can be called Deuteronomic history is its concern with the efficacy of the prophetic word. There are three passages in the Pentateuch that deal with the institution of the prophetic order: Numbers 12:1-8; Deuteronomy 13:1-5; and Deuteronomy 18:14-22. It is only in Deuteronomy 18 that the test of a true prophet is given: that what he has spoken comes about, that his words are fulfilled. Notice the number of instances where the writer calls attention to the fulfillment of the words of the prophets: 2 Samuel 7:13 in 1 Kings 8:20; 1 Kings 11:29-36 in 12:15; 1 Kings 13:1-3 in 2 Kings 23:16-18; 1 Kings 14:6-12 in 14:17-18 and 15:29; 1 Kings 16:1-4 in 16:7, 11-12; Joshua 6:26 in 1 Kings 16:34; 1 Kings 22:17 in 22:35-38; 1 Kings 21:21-29 in 2 Kings 9:7-10, 30-37 and 10:10-11, 30; 2 Kings 1:6 in 1:17; 2 Kings 21:10-15 in 24:2; 2 Kings 22:15-20 in 23:30. The writer is concerned to show that the words of the prophets were efficacious, powerful words. His concern with the prophetic order is also seen in the material devoted to Elijah and Elisha and to other prophetic figures.<\/p>\n<h5>Fulfillment of the Curses<\/h5>\n<p>Another aspect of the compiler’s interest in Deuteronomy is seen in his concern to trace the fulfillment of the covenant curses on disobedience. God’s covenant with Israel would issue in curses or blessings depending on the obedience of the people; the compiler of Kings sees the curses inflicted on the two kingdoms because of their failure to meet the demands of the covenant. He takes care to show that most of the curses of Deuteronomy 28:15-68 had some historical realization in the life of the people. Moses had warned that disobedience would “bring a nation against you from afar, from the end of the earth, as the eagle swoops down” (Dt 28:49, <span>nasb<\/span>), and the Assyrians came to Samaria and the Babylonians to Jerusalem (28:52). The siege of Samaria lasted from 724 to 722 <span>BC<\/span>, and the siege of Jerusalem from 588 to 586 <span>BC<\/span>. The dire conditions of the siege would drive the people to devouring their own children; women would feed on their afterbirths. It happened to Israel in the siege of Ben-hadad (2 Kgs 6:24-30). Just as the Lord had delighted to prosper and multiply his people, so he would not refrain from destroying them and scattering them among the peoples of the earth (Dt 28:63-67).<\/p>\n<p>In these and other ways the writer of Kings set out to write the history of Israel and Judah to solve a theological dilemma. How was one to reconcile the exile with God’s promises to the nation and David? His answer is twofold: (1) the problem was not with God but with the people’s disobedience—God remains just; (2) the end of the state does not equal the end of the people or the house of David. Here the ending of the book is instructive: Evil-merodach releases Jehoiachin from prison, elevates him above the other kings, and provides his rations (2 Kgs 25:27-30). Even during the exile, though cut down to almost nothing, the house of David still enjoys the favor and blessing of God. God has not abandoned his promises; the people should keep hope.<\/p>\n<p>Other themes in Kings also show the theological motivations underlying the compiler’s selection and arrangement of the data, particularly his use of Deuteronomy as a framework for examining the history of the people. Compare the laws governing the observance of Passover in Exodus 12:1-20 and Deuteronomy 16:1-8: whereas the Passover is centered in the family in Exodus, it is celebrated at the sanctuary in Deuteronomy. The writer of Kings is careful to show that the Passover during the reign of Josiah was celebrated in accordance with the requirements of Deuteronomy (2 Kgs 23:21-23). A passage in Deuteronomy is explicitly cited with reference to Amaziah’s keeping the law (Dt 24:16 in 2 Kgs 14:6).<\/p>\n<h5>Contrast with Chronicles<\/h5>\n<p>The interests of Kings are further highlighted when compared with the parallel accounts in Chronicles. While the writer of Kings worked in the aftermath of the destruction of Jerusalem and had to answer the “how?” and “why?” questions, the Chronicler is part of the restoration community. Here the burning theological questions were not “how?” and “why?” but rather “What continuity do we have with David? Is God still interested in us?” The need is not to account for the exile but rather to relate the postexilic and the preexilic. The building of the second temple and the ordering of worship there show up in increased detail in Chronicles in any matter pertaining to the former temple. Chronicles is a history of Judah and of the Davidic line, reflecting the fact that it alone survives after the exile. Interesting, too, are the things omitted from the account by the Chronicler. Since he is not building a case for an indictment, as was done in Samuel and Kings, he is free to omit references to David’s sin with Bathsheba (2 Sm 11) or to Solomon’s difficulties in gaining the throne (1 Kgs 1–2). Since in his day the northern kingdom had not survived, the Chronicler did not go into detail about the sins of Jeroboam (chs 13–14). Chronicles is interested more in the affairs of the temple and does not show the marked interest in prophetic matters found in Kings, so that the lives of Elijah and Elisha are omitted (1 Kgs 16—2 Kgs 10). Nor does the Chronicler recite the sins that led to the demise of the northern kingdom (2 Kgs 17:1–18:12). In all these examples one can see the interplay of the historical moment and theological concerns of the people and the compilers. Each compiler has selected and arranged the data in accordance with the concerns and needs of the community in which he was a member; comparing the two accounts throws the interests of each into sharp relief.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n\n<p>The books of Kings fall into three parts: (1) the reign of Solomon (1 Kgs 1–11); (2) the history of the divided kingdom (1 Kgs 12–2 Kgs 17); (3) the history of the surviving kingdom in Judah (2 Kgs 18–25).<\/p>\n<h5>The Reign of Solomon (1 Kgs 1–11)<\/h5>\n<p>The record begins with an account of the court intrigue surrounding Solomon’s accession to the throne, set against the backdrop of the abortive coup by Adonijah (ch 1). The dying David charges Solomon to obey the commandments of God (2:1-4) and also to take vengeance on his enemies (vv 5-9). After David’s death Solomon orders the deaths of Adonijah, Joab, and Shimei, and the banishment of Abiathar, the priest who had supported Adonijah in his bid for the throne (vv 13-46). Enemies eliminated, the kingdom was firmly established by Solomon (v 46).<\/p>\n<p>The remainder of Solomon’s reign is divided into two parts: Solomon the good, who follows in the ways of his father, David (chs 3–10); and Solomon the bad, whose heart is led astray (ch 11). While sacrificing at Gibeon, Solomon asks God to give him the gift of wisdom to rule—wisdom promptly demonstrated in the quarrel of two prostitutes about a child (ch 3). An account is given of the administrative organization of the kingdom and the incomparable wisdom of Solomon (ch 4). The compiler of Kings gives extensive coverage to the preparations (ch 5), building (chs 6–7), and dedication (ch 8) of the temple. God appeared to Solomon a second time, reminding him to keep his commandments as David had done (9:1-9). Details are given of the king’s building and commercial activities (vv 10-27). The account of the visit by the queen of Sheba is followed with elaboration of Solomon’s splendor (ch 10). But Solomon did not keep God’s commands; seduced to pagan worship by his foreign wives, he was not fully devoted to the Lord as David had been (11:4), and God determined to take away the northern tribes from the rule of his son (vv 11-13). As punishment from the hand of God, Solomon faced rebellion among conquered peoples (vv 14-25) and within Israel in the person of Jeroboam (vv 26-40).<\/p>\n<h5>History of the Divided Kingdom (1 Kgs 12—2 Kgs 17)<\/h5>\n\n<p>The united monarchy dissolved after the death of Solomon. The northern kingdom (Israel) would exist for about two centuries, would be ruled by 20 kings from nine different dynasties, and would show a history of internal weakness riddled with regicide and usurpation. In contrast, the southern kingdom would last for three and a half centuries and would be ruled by 19 kings of Davidic descent (apart from a short period under the dynastic interloper Athaliah).<\/p>\n<p>There had been a long history of independent action and even warfare between the northern and southern tribes prior to David and Solomon, so it is no surprise that the division would take place along the lines that it did. The immediate cause, however, was the unwise severity with which Rehoboam replied to the representatives of the northern tribes while negotiating for the kingship. Jeroboam, the popular hero of the earlier insurrection against Solomon, became king in the north. He immediately erected the rival sanctuaries at Dan and Bethel (1 Kgs 12); these rival altars became the measure by which the kings of Israel were condemned for following in the sins of Jeroboam.<\/p>\n<p>For two generations there would be warfare between Israel and Judah over the border areas in Benjamin claimed by both sides. Fifty years of sporadic fighting on their mutual frontier, interlaced with invasions from the Arameans in the north or the Egyptians in the south, would consume the reigns of Jeroboam, Nadab, Baasha, Elah, and Zimri in Israel and of Rehoboam, Abijam, and Asa in Judah (1 Kgs 13:1–16:20).<\/p>\n<p>The accession of Omri in Israel introduced a ruling house that would last for a total of four generations and end the dynastic instability of the northern kingdom. Though Kings gives Omri a scant eight verses (1 Kgs 16:21-28), he was among the greatest of the northern kings, forging alliances with the Phoenicians and Judah; for over a century, the Assyrians would call Israel “the house of Omri.”<\/p>\n<p>The reigns of Omri’s successors, Ahab, Ahaziah, and Jehoram, are treated at disproportionate length, taking almost a third of the total book, 16 of 47 chapters (1 Kgs 17—2 Kgs 10). This is due to the fact that the compiler of Kings incorporated extensive coverage of the lives of Elijah and Elisha, weaving a contrast between good and evil by paralleling the dynasty of Omri with these prophets. Ahab and Jezebel were used as foils for the account of Elijah, so that Ahab became a paradigm of the evil king (e.g., 2 Kgs 21:3).<\/p>\n<p>Because of this preoccupation with the dynasty of Omri and the lives of Elijah and Elisha, the equivalent period in Judah is not given as extensive coverage. During this period, the northern kingdom appears to have exercised some hegemony over Judah, as attested by the marriage of an Omride (Athaliah, 2 Kgs 8:18, 26) to Jehoram of Judah and the subservient role of Jehoshaphat to Ahab at the battle of Ramoth-gilead (1 Kgs 22). Judah’s fortunes declined in this period when Edom revolted against Jehoram (2 Kgs 8:20-22), costing Judah control over the port at Ezion-geber and consequent economic losses.<\/p>\n<p>In 842 <span>BC<\/span> Jehu, after being anointed king by a prophet (2 Kgs 9:1-13), led a coup ending the house of Omri and also killing Ahaziah of Judah (vv 14-29). Jehu’s purge also brought the death of Jezebel, Ahab’s family, members of the family of Ahaziah, and the ministers of Baal (9:30–10:36). The consequences were severe politically: the murder of the Phoenician princess Jezebel and the king of Judah cost Israel its allies to the north and south.<\/p>\n<p>Jehu’s dynasty had the longest succession of any in Israel, including Jehoahaz, Jehoash, Jeroboam II, and Zechariah, a period spanning 90 years. Jehu’s murder of Ahaziah of Judah set the stage for the one threat to the continuity of the Davidic dynasty. Queen Athaliah, herself an Omride, seized the throne and attempted a purge of Davidic pretenders. She ruled for six years, until the faithful priest Jehoiada staged a countercoup to place the child Joash on the throne of David (ch 11).<\/p>\n<p>Israel endured a half century of weakness as a result of Jehu’s coup, during which the Arameans had a free hand, reducing the forces of Jehu’s son Jehoahaz to a small army and bodyguard (2 Kgs 13:1-7).<\/p>\n<p>The reemergence of Assyria early in the ninth century <span>BC<\/span> gave relief to Israel and Judah. Assyrian armies conquered the Arameans; with that threat removed, Israel and Judah enjoyed a dramatic resurgence. Jehoash of Israel, grandson of Jehu, reconquered cities lost to the Arameans (2 Kgs 13:25); Elisha died during his reign (v 20). In the south Amaziah reconquered the Edomites (14:7). Amaziah and Jehoash renewed the warfare between the kingdoms, with the north again victorious (vv 8-14).<\/p>\n<p>Under Jeroboam II, Israel enjoyed a period of prosperity when the borders of the kingdom reached the same extent as they had under Solomon (2 Kgs 14:23-28). Uzziah (Azariah), his contemporary in Judah, also fortified Jerusalem and undertook a program of offensive operations extending Judah’s sway to the south (14:21-22; 15:1-7).<\/p>\n<p>Yet this resurgence was but a brilliant sunset in the history of the two kingdoms. After the death of Jeroboam II, the history is one of successive disasters, culminating in the fall of Israel and the subjugation of Judah to the might of Assyria. The next 30 years in Israel would see four dynasties, three represented by only one king, and repeated regicides as the northern kingdom hastened to its demise. A period of civil war and anarchy would see five kings in just over ten years (2 Kgs 15). Heavy tribute was paid to Tiglath-pileser III in both the north and south (15:19-20; 16:7-10). Israel and the Arameans forged a coalition to throw back the Assyrians and sought to press Ahaz of Judah into the fight; Ahaz appealed to Tiglath-pileser III for help. The coalition was destroyed, and Israel and Judah became vassals. Hoshea defected as soon as he felt safe, looking to Egypt for help, but it was suicide for the northern kingdom. Shalmaneser V retaliated, and the political history of the state of Israel came to an end (17:1-23). The area was resettled with other displaced populations (vv 24-41).<\/p>\n<p>Israel had faced the Arameans and survived, only to fall to Assyria. And now, similarly, Judah would outlast Assyria, only to fall to Babylon.<\/p>\n<h5>History of the Surviving Kingdom of Judah (2 Kgs 18–25)<\/h5>\n<p>Ahaz’s appeal for Assyrian aid cost him his liberty, and Judah became a vassal of the Assyrian Empire. Illegitimate worship flourished under his rule (2 Kgs 16:1-19). Ahaz was succeeded by the first of the outstanding reform kings of Judah: Hezekiah. Much of the account of his reign is given to his rebellion against Sennacherib of Assyria: the rebellion, the Assyrian envoys and threats, Isaiah’s assurances of deliverance, and the destruction of the Assyrian armies (18:9–19:37). Hezekiah’s illness was averted after a sign and oracle from Isaiah (20:1-11). As part of what appears to be negotiations toward an anti-Assyrian alliance, Hezekiah also entertained envoys from Babylon, a decision that the prophet announced would be costly (vv 12-21).<\/p>\n<p>Hezekiah was followed by Manasseh, who ruled longer than any other king of Judah (a total of 55 years). His reign was marked by great apostasy—apostasy so severe that the compiler of Kings regarded his reign as sufficient reason for the exile that was unavoidable (2 Kgs 21:1-18; cf. 23:26; 24:3-4; Jer 15:1-4). Manasseh was followed by his son Amon, a carbon copy of his father, who ruled only two years before he was deposed by the people (2 Kings 21:19-26).<\/p>\n<p>The second great reform king of Judah, Josiah, followed. In his reign the Book of the Law was found while the temple was being refurbished; he led the people in a renewal of the covenant and suppressed illegitimate worship (2 Kgs 22:1–23:14). The Assyrian Empire was in rapid decline, so Josiah extended his borders to the north, destroying the altar at Bethel and the high places throughout Samaria (23:15-20). A great Passover celebration was convened in Jerusalem, and further measures were taken to rectify worship (vv 21-25). Josiah tried to block Pharaoh Neco’s foray to assist Assyria, and he lost his life at Megiddo (vv 26-30).<\/p>\n<p>Josiah was the only king of Judah to have three of his sons succeed him. At his death the people put Jehoahaz on the throne, but Neco removed him three months later and took him to Egypt in chains (2 Kgs 23:31-33), replacing him with another son of Josiah, Eliakim, whose name was changed to Jehoiakim (vv 34-37). During his reign, Nebuchadnezzar conquered Judah, and Jehoiakim became his vassal. Late in his life Jehoiakim rebelled against Nebuchadnezzar. Jehoiakim died, leaving his son Jehoiachin to face retaliation from Babylon (24:1-10). Nebuchadnezzar besieged Jerusalem; when the city fell, Jehoiachin, the queen mother, the army, and the leaders of the land were carried away captive. Nebuchadnezzar put Mattaniah (uncle of Jehoiachin and third son of Josiah) on the throne, changing his name to Zedekiah (vv 11-17). Nine years later Zedekiah, too, would rebel against Babylon. Nebuchadnezzar besieged the city for two years and, when it fell, utterly destroyed it. Zedekiah’s sons were killed before his eyes, and then his own eyes were put out, and he was taken to Babylon (24:18–25:21). Nebuchadnezzar appointed Gedaliah to rule as governor from nearby Mizpah; he was assassinated, and the conspirators fled to Egypt (25:22-26).<\/p>\n<p>The book concludes by showing that God had not forgotten his promise to David, mentioning that in captivity Jehoiachin enjoyed favor from the hand of Evil-merodach, successor of Nebuchadnezzar (2 Kgs 25:27-30).<\/p>\n<p><em>See also<\/em> Chronicles, Books of First and Second.<\/p>","summary_ro":"KINGS, Books of First and Second Books continuing the history of the covenant people as recorded in Joshua, Judges, and the books of Samuel. The record in Kings begins with the events at the end of David’s reign (1 Kgs 1–2). It continues through the reign of Solomon (chs 3–11); the histories of the divided kingdoms (1 Kgs 12—2 Kgs 17); and the history of the surviving kingdom in the south, through its fall in 586 BC and the subsequent kindness shown Jehoiachin by Evil-merodach, king of Babylo...","summary_en":"KINGS, Books of First and Second Books continuing the history of the covenant people as recorded in Joshua, Judges, and the books of Samuel. The record in Kings begins with the events at the end of David’s reign (1 Kgs 1–2). It continues through the reign of Solomon (chs 3–11); the histories of the divided kingdoms (1 Kgs 12—2 Kgs 17); and the history of the surviving kingdom in the south, through its fall in 586 BC and the subsequent kindness shown Jehoiachin by Evil-merodach, king of Babylo...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27005,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nathan","title_en":"Nathan","content_ro":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","content_en":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","summary_ro":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","summary_en":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35231,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shulammite*","title_en":"Shulammite*","content_ro":"<h3>SHULAMMITE*<\/h3>\n<p>Name or title of Solomon’s lover in his Song (Sg 6:13). Her identity is not certain. Some suggest that Shulammite refers to a woman from the city of Shunem. Her designation as Shunammite was perhaps changed to Shulammite for its similarity in sound to Solomon’s Hebrew name. Shunem was situated in the land of Issachar near Mt Gilboa (1 Sm 28:4). It was from this city that Abishag the beautiful Shunammite woman was called to nurse King David in his later years (1 Kgs 1:1-4, 15; 2:17-22). It is possible that Abishag became the beloved Shulammite maiden of Solomon’s song.<\/p>\n<p><em>See also<\/em> Shunem.<\/p>","content_en":"<h3>SHULAMMITE*<\/h3>\n<p>Name or title of Solomon’s lover in his Song (Sg 6:13). Her identity is not certain. Some suggest that Shulammite refers to a woman from the city of Shunem. Her designation as Shunammite was perhaps changed to Shulammite for its similarity in sound to Solomon’s Hebrew name. Shunem was situated in the land of Issachar near Mt Gilboa (1 Sm 28:4). It was from this city that Abishag the beautiful Shunammite woman was called to nurse King David in his later years (1 Kgs 1:1-4, 15; 2:17-22). It is possible that Abishag became the beloved Shulammite maiden of Solomon’s song.<\/p>\n<p><em>See also<\/em> Shunem.<\/p>","summary_ro":"SHULAMMITE* Name or title of Solomon’s lover in his Song (Sg 6:13). Her identity is not certain. Some suggest that Shulammite refers to a woman from the city of Shunem. Her designation as Shunammite was perhaps changed to Shulammite for its similarity in sound to Solomon’s Hebrew name. Shunem was situated in the land of Issachar near Mt Gilboa (1 Sm 28:4). It was from this city that Abishag the beautiful Shunammite woman was called to nurse King David in his later years (1 Kgs 1:1-4, 15; 2:17...","summary_en":"SHULAMMITE* Name or title of Solomon’s lover in his Song (Sg 6:13). Her identity is not certain. Some suggest that Shulammite refers to a woman from the city of Shunem. Her designation as Shunammite was perhaps changed to Shulammite for its similarity in sound to Solomon’s Hebrew name. Shunem was situated in the land of Issachar near Mt Gilboa (1 Sm 28:4). It was from this city that Abishag the beautiful Shunammite woman was called to nurse King David in his later years (1 Kgs 1:1-4, 15; 2:17...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35726,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Solomon (Person)","title_en":"Solomon (Person)","content_ro":"<h3>SOLOMON (P<span>erson<\/span>)<\/h3>\n<p>Third king over Israel, the second son of David and Bathsheba, who reigned 40 years (970–930 <span>BC<\/span>). His alternative name was Jedidiah, “beloved of the Lord.”<\/p>\n<p class=\"h2\" id=\"AppointedtotheThrone\">Appointed to the Throne<\/p>\n<p>Once Amnon and Absalom were no longer in competition for the throne, the two most likely remaining candidates were Solomon and Adonijah, although the kingship had been assured to the former (1 Chr 22:9-10). Near the end of David’s life, Adonijah contested the choice of Solomon and took steps to become king. With the help of Joab, general of the army, and Abiathar the priest, he was proclaimed the monarch. Solomon was not invited and neither were Nathan the prophet or Benaiah. Nathan brought word of this plot to Bathsheba, who in turn quizzed David as to his intentions. David then ordered Solomon to be proclaimed king over Israel; he was anointed by Zadok amidst the blowing of the trumpets and the shout of the people: “Long live King Solomon” (1 Kgs 1:34). Adonijah realized his claim had collapsed and asked for mercy, promising to be faithful to the new king.<\/p>\n<p>Solomon moved swiftly to establish his hold on the government (1 Kgs 1–2). When Adonijah asked to marry Abishag, David’s companion in his old age (1:1-4), Solomon refused and ordered his death because of possible claims to the throne (2:22-25). In addition, because Abiathar had joined with Adonijah, he was removed from his service as priest and sent back to Anathoth. Joab fled to the altar and there took hold of its horns and refused to let go. The king ordered his death at the hand of Benaiah, who then became commander-in-chief of the armies. Another contender, Shimei, of the house of Saul, was also executed.<\/p>\n<p>One of Solomon’s earliest recorded acts as king was to go to the high place at Gibeon and sacrifice 1,000 burnt offerings. On the following night, the Lord appeared to the king in a dream, asking as to his fondest wish. Solomon asked for wisdom to judge Israel, and God was pleased with the request (1 Kgs 3). Israel’s king was given his wish, along with the gifts of long life, riches, and fame.<\/p>\n<p class=\"h2\" id=\"SolomonsAccomplishments\">Solomon’s Accomplishments<\/p>\n<h5>His Government<\/h5>\n<p>David’s efforts had brought about a union of the 12 tribes, but Solomon established an organized state with many officials to help him (1 Kgs 4). The entire country was divided into 12 major districts; each district was to ensure the provisions of the king’s court for one month each year. The system was equitable and designed to distribute the tax burden over the entire country.<\/p>\n<h5>His Buildings<\/h5>\n<p>One of Solomon’s earliest building attempts was to construct the temple. David had wanted to build the temple, but this task was left to Solomon, the man of peace. Hiram, king of Tyre, provided cedar trees from Mt Lebanon for the temple (1 Kgs 5:1-12), and in return he was given an appropriate amount of food. In order to provide the necessary labor for these building projects, the Canaanites became slaves (9:20-21). Israelites likewise were compelled to work in groups of 10,000, every third month (5:13-18; 2 Chr 2:17-18). The workers for the temple alone comprised 80,000 stonecutters, 70,000 common laborers, and 3,600 foremen.<\/p>\n<p>It took seven years to finish the temple, which by modern standards was a rather small building: 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high. Nevertheless, the gold covering for both walls and furniture made it quite expensive.<\/p>\n<p>In the 11th year of Solomon’s reign, the dedication of the temple was celebrated in a great convocation (1 Kgs 6:38; 8:1-5). The presence of the Lord filled the temple, and Solomon then offered his great dedicatory prayer (8:23-53), marking it as one of the great peaks of his devotion to the Lord. Afterward, he offered up 22,000 oxen and 120,000 sheep as well as other offerings. The people were full of joy because David had so great a successor.<\/p>\n<p>Solomon built other buildings: the House of the Forest of Lebanon, the Hall of Pillars, a hall for his throne, and a house for the daughter of Pharaoh (1 Kgs 7:2-8). Thirteen years were involved in the building of his own house, large enough to take care of his wives and concubines as well as the servants. A great fortress was also built, Millo, which was used to protect the temple (9:24), as well as other store and fortified cities.<\/p>\n<h5>His Trade with Other Nations<\/h5>\n<p>The king had an agreement with Hiram, king of Tyre, to pay yearly for cedar trees, stonecutters, and other buildings; for 125,000 bushels (4.4 million liters) of wheat; and for 115,000 gallons (435,275 liters) of olive oil (1 Kgs 5:11). In addition, Hiram received 20 cities in Galilee to cover all indebtedness. Contrary to the instruction not to trade in horses (Dt 17:16), Solomon bought horses and chariots from the Egyptians, and some of these in turn were sold to the Hittites and Arameans at a profit (1 Kgs 10:28-29).<\/p>\n<p>Furthermore, Solomon engaged in sea trade. Ships built at shipyards at Ezion-geber sailed to ports on the Red Sea and Indian Ocean. The mariners collected gold, ivory, and peacocks. From Ophir, the traders brought back 420 talents of gold, a considerable fortune.<\/p>\n<p class=\"h2\" id=\"HisWisdom\">His Wisdom<\/p>\n<p>Solomon wrote 3,000 proverbs and 1,005 songs (1 Kgs 4:32). Most of the book of Proverbs is attributed to him (Prv 25:1), as well as Ecclesiastes, Song of Songs, and Psalms 72 and 127. His obituary notice mentions his literary accomplishments in the book of the acts of Solomon (1 Kgs 11:41).<\/p>\n<p>The queen of Sheba came to see and hear if the reports of Solomon’s fame and wisdom were correct. After viewing all he had in Jerusalem and hearing his wisdom, her final response was to bless the Lord God of Israel, who raised up such a wise person to sit upon such a magnificent throne (1 Kgs 10).<\/p>\n<p class=\"h2\" id=\"HisFall\">His Fall<\/p>\n<p>Solomon made many misjudgments during his reign, and one of them was his excessive taxation of the people. His worst blunder was adding more and more wives to his harem, accommodating their religious preferences with pagan shrines (1 Kgs 11:1-8). The Lord plagued Solomon, permitting Israel to be attacked on all sides. Although the kingdom was not damaged during Solomon’s day, his son experienced its division. There is no record that Solomon repented, but it is quite possible that the book of Ecclesiastes does reveal his realization of his wrong decisions.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ecclesiastes, Book of; Israel, History of; King, Kingship; Proverbs, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>SOLOMON (P<span>erson<\/span>)<\/h3>\n<p>Third king over Israel, the second son of David and Bathsheba, who reigned 40 years (970–930 <span>BC<\/span>). His alternative name was Jedidiah, “beloved of the Lord.”<\/p>\n<p class=\"h2\" id=\"AppointedtotheThrone\">Appointed to the Throne<\/p>\n<p>Once Amnon and Absalom were no longer in competition for the throne, the two most likely remaining candidates were Solomon and Adonijah, although the kingship had been assured to the former (1 Chr 22:9-10). Near the end of David’s life, Adonijah contested the choice of Solomon and took steps to become king. With the help of Joab, general of the army, and Abiathar the priest, he was proclaimed the monarch. Solomon was not invited and neither were Nathan the prophet or Benaiah. Nathan brought word of this plot to Bathsheba, who in turn quizzed David as to his intentions. David then ordered Solomon to be proclaimed king over Israel; he was anointed by Zadok amidst the blowing of the trumpets and the shout of the people: “Long live King Solomon” (1 Kgs 1:34). Adonijah realized his claim had collapsed and asked for mercy, promising to be faithful to the new king.<\/p>\n<p>Solomon moved swiftly to establish his hold on the government (1 Kgs 1–2). When Adonijah asked to marry Abishag, David’s companion in his old age (1:1-4), Solomon refused and ordered his death because of possible claims to the throne (2:22-25). In addition, because Abiathar had joined with Adonijah, he was removed from his service as priest and sent back to Anathoth. Joab fled to the altar and there took hold of its horns and refused to let go. The king ordered his death at the hand of Benaiah, who then became commander-in-chief of the armies. Another contender, Shimei, of the house of Saul, was also executed.<\/p>\n<p>One of Solomon’s earliest recorded acts as king was to go to the high place at Gibeon and sacrifice 1,000 burnt offerings. On the following night, the Lord appeared to the king in a dream, asking as to his fondest wish. Solomon asked for wisdom to judge Israel, and God was pleased with the request (1 Kgs 3). Israel’s king was given his wish, along with the gifts of long life, riches, and fame.<\/p>\n<p class=\"h2\" id=\"SolomonsAccomplishments\">Solomon’s Accomplishments<\/p>\n<h5>His Government<\/h5>\n<p>David’s efforts had brought about a union of the 12 tribes, but Solomon established an organized state with many officials to help him (1 Kgs 4). The entire country was divided into 12 major districts; each district was to ensure the provisions of the king’s court for one month each year. The system was equitable and designed to distribute the tax burden over the entire country.<\/p>\n<h5>His Buildings<\/h5>\n<p>One of Solomon’s earliest building attempts was to construct the temple. David had wanted to build the temple, but this task was left to Solomon, the man of peace. Hiram, king of Tyre, provided cedar trees from Mt Lebanon for the temple (1 Kgs 5:1-12), and in return he was given an appropriate amount of food. In order to provide the necessary labor for these building projects, the Canaanites became slaves (9:20-21). Israelites likewise were compelled to work in groups of 10,000, every third month (5:13-18; 2 Chr 2:17-18). The workers for the temple alone comprised 80,000 stonecutters, 70,000 common laborers, and 3,600 foremen.<\/p>\n<p>It took seven years to finish the temple, which by modern standards was a rather small building: 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high. Nevertheless, the gold covering for both walls and furniture made it quite expensive.<\/p>\n<p>In the 11th year of Solomon’s reign, the dedication of the temple was celebrated in a great convocation (1 Kgs 6:38; 8:1-5). The presence of the Lord filled the temple, and Solomon then offered his great dedicatory prayer (8:23-53), marking it as one of the great peaks of his devotion to the Lord. Afterward, he offered up 22,000 oxen and 120,000 sheep as well as other offerings. The people were full of joy because David had so great a successor.<\/p>\n<p>Solomon built other buildings: the House of the Forest of Lebanon, the Hall of Pillars, a hall for his throne, and a house for the daughter of Pharaoh (1 Kgs 7:2-8). Thirteen years were involved in the building of his own house, large enough to take care of his wives and concubines as well as the servants. A great fortress was also built, Millo, which was used to protect the temple (9:24), as well as other store and fortified cities.<\/p>\n<h5>His Trade with Other Nations<\/h5>\n<p>The king had an agreement with Hiram, king of Tyre, to pay yearly for cedar trees, stonecutters, and other buildings; for 125,000 bushels (4.4 million liters) of wheat; and for 115,000 gallons (435,275 liters) of olive oil (1 Kgs 5:11). In addition, Hiram received 20 cities in Galilee to cover all indebtedness. Contrary to the instruction not to trade in horses (Dt 17:16), Solomon bought horses and chariots from the Egyptians, and some of these in turn were sold to the Hittites and Arameans at a profit (1 Kgs 10:28-29).<\/p>\n<p>Furthermore, Solomon engaged in sea trade. Ships built at shipyards at Ezion-geber sailed to ports on the Red Sea and Indian Ocean. The mariners collected gold, ivory, and peacocks. From Ophir, the traders brought back 420 talents of gold, a considerable fortune.<\/p>\n<p class=\"h2\" id=\"HisWisdom\">His Wisdom<\/p>\n<p>Solomon wrote 3,000 proverbs and 1,005 songs (1 Kgs 4:32). Most of the book of Proverbs is attributed to him (Prv 25:1), as well as Ecclesiastes, Song of Songs, and Psalms 72 and 127. His obituary notice mentions his literary accomplishments in the book of the acts of Solomon (1 Kgs 11:41).<\/p>\n<p>The queen of Sheba came to see and hear if the reports of Solomon’s fame and wisdom were correct. After viewing all he had in Jerusalem and hearing his wisdom, her final response was to bless the Lord God of Israel, who raised up such a wise person to sit upon such a magnificent throne (1 Kgs 10).<\/p>\n<p class=\"h2\" id=\"HisFall\">His Fall<\/p>\n<p>Solomon made many misjudgments during his reign, and one of them was his excessive taxation of the people. His worst blunder was adding more and more wives to his harem, accommodating their religious preferences with pagan shrines (1 Kgs 11:1-8). The Lord plagued Solomon, permitting Israel to be attacked on all sides. Although the kingdom was not damaged during Solomon’s day, his son experienced its division. There is no record that Solomon repented, but it is quite possible that the book of Ecclesiastes does reveal his realization of his wrong decisions.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ecclesiastes, Book of; Israel, History of; King, Kingship; Proverbs, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","summary_ro":"SOLOMON (Person) Third king over Israel, the second son of David and Bathsheba, who reigned 40 years (970–930 BC). His alternative name was Jedidiah, “beloved of the Lord.” Appointed to the Throne Once Amnon and Absalom were no longer in competition for the throne, the two most likely remaining candidates were Solomon and Adonijah, although the kingship had been assured to the former (1 Chr 22:9-10). Near the end of David’s life, Adonijah contested the choice of Solomon and took steps to beco...","summary_en":"SOLOMON (Person) Third king over Israel, the second son of David and Bathsheba, who reigned 40 years (970–930 BC). His alternative name was Jedidiah, “beloved of the Lord.” Appointed to the Throne Once Amnon and Absalom were no longer in competition for the throne, the two most likely remaining candidates were Solomon and Adonijah, although the kingship had been assured to the former (1 Chr 22:9-10). Near the end of David’s life, Adonijah contested the choice of Solomon and took steps to beco...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102099,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","content_en":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","summary_ro":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","summary_en":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102100,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","content_en":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","summary_ro":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","summary_en":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129725,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","content_en":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","summary_ro":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","summary_en":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129726,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","content_en":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","summary_ro":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","summary_en":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145866,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","content_en":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","summary_ro":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","summary_en":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145868,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","content_en":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","summary_ro":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","summary_en":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184977,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","content_en":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","summary_ro":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","summary_en":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184978,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","content_en":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","summary_ro":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","summary_en":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200761,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","content_en":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","summary_ro":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","summary_en":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","content_en":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","summary_ro":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","summary_en":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240229,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","content_en":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","summary_ro":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","summary_en":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240230,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","content_en":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","summary_ro":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","summary_en":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256076,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","content_en":"<p><strong>1:1–2:12<\/strong> The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.<\/p>","summary_ro":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","summary_en":"1:1–2:12 The book of 1 Kings opens by emphasizing the continuity of the Lord’s covenant with David (see 2 Sam 7:11-16). Solomon was the legitimate and divinely chosen heir to what God had granted his father David. The challenges to Solomon’s succession to the throne (1 Kgs 1:1–2:46) foreshadowed challenges to his kingship at the end of his reign (11:1-43) and the continuing struggles between Israel and Judah thereafter.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256078,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:1","title_en":"Study Note: 1 Împărați 1:1","content_ro":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","content_en":"<p><strong>1:1-3<\/strong> At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s <em>Antiquities<\/em> and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.<\/p>","summary_ro":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","summary_en":"1:1-3 At seventy years of age (2 Sam 5:4-5), David was feeble, perhaps because of years of warfare and stress. He needed a young person to impart warmth, a medical remedy also described in Josephus’s Antiquities and by the Greek physician Galen. David’s diminishing powers encouraged Adonijah’s attempts to take the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":35234,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shunammite*","title_en":"Shunammite*","content_ro":"<h3>SHUNAMMITE*<\/h3>\n<p>Inhabitant of Shunem; hometown of Abishag (1 Kgs 1:3, 15). <em>See<\/em> Shunem.<\/p>","content_en":"<h3>SHUNAMMITE*<\/h3>\n<p>Inhabitant of Shunem; hometown of Abishag (1 Kgs 1:3, 15). <em>See<\/em> Shunem.<\/p>","summary_ro":"SHUNAMMITE* Inhabitant of Shunem; hometown of Abishag (1 Kgs 1:3, 15). See Shunem.","summary_en":"SHUNAMMITE* Inhabitant of Shunem; hometown of Abishag (1 Kgs 1:3, 15). See Shunem.","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35239,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shunem","title_en":"Shunem","content_ro":"<h3>SHUNEM<\/h3>\n<p>Village of Issachar’s tribe (Jos 19:18) strategically located in the Jezreel Valley. Shunem (modern Sulem) is about three and a half miles (5.6 kilometers) north of Jezreel, situated on the outer hills of Mt Moreh. Both Shunem and Jezreel guard the eastern approach to the Jezreel Valley from Beth-shan through the valley of Harod. This strategic location explains the appearance of Shunem on city lists of various foreign invaders: the lists of Thutmose III (15th century <span>BC<\/span>); the Amarna Letters (15th century <span>BC<\/span>), which mention it in conjunction with Megiddo; and the tenth-century <span>BC<\/span> record at Karnak of the Egyptian Shishak, who listed Shunem’s importance.<\/p>\n<p>The Philistines used Shunem to launch their siege of the Israelite forces at Jezreel (1 Sm 28–31). Because Shunem was on a well-used route, Elijah frequented the town and even resided there (2 Kgs 4:8). Later, Elijah raised a woman’s son from death (vv 32-37). During the latter years of the reign of David, a beautiful woman from Shunem named Abishag was summoned to care for the ailing king (1 Kgs 1:3, 15). After David’s death, Abishag appears in the story of the rivalry between Adonijah (David’s eldest son) and Solomon. Adonijah requests Abishag for his own, once Solomon gains the throne, but the king views his brother’s interest as presumption—and a possible attempt at his throne (2:13-25).<\/p>\n<p><em>See also<\/em> Abishag; Shulammite.<\/p>","content_en":"<h3>SHUNEM<\/h3>\n<p>Village of Issachar’s tribe (Jos 19:18) strategically located in the Jezreel Valley. Shunem (modern Sulem) is about three and a half miles (5.6 kilometers) north of Jezreel, situated on the outer hills of Mt Moreh. Both Shunem and Jezreel guard the eastern approach to the Jezreel Valley from Beth-shan through the valley of Harod. This strategic location explains the appearance of Shunem on city lists of various foreign invaders: the lists of Thutmose III (15th century <span>BC<\/span>); the Amarna Letters (15th century <span>BC<\/span>), which mention it in conjunction with Megiddo; and the tenth-century <span>BC<\/span> record at Karnak of the Egyptian Shishak, who listed Shunem’s importance.<\/p>\n<p>The Philistines used Shunem to launch their siege of the Israelite forces at Jezreel (1 Sm 28–31). Because Shunem was on a well-used route, Elijah frequented the town and even resided there (2 Kgs 4:8). Later, Elijah raised a woman’s son from death (vv 32-37). During the latter years of the reign of David, a beautiful woman from Shunem named Abishag was summoned to care for the ailing king (1 Kgs 1:3, 15). After David’s death, Abishag appears in the story of the rivalry between Adonijah (David’s eldest son) and Solomon. Adonijah requests Abishag for his own, once Solomon gains the throne, but the king views his brother’s interest as presumption—and a possible attempt at his throne (2:13-25).<\/p>\n<p><em>See also<\/em> Abishag; Shulammite.<\/p>","summary_ro":"SHUNEM Village of Issachar’s tribe (Jos 19:18) strategically located in the Jezreel Valley. Shunem (modern Sulem) is about three and a half miles (5.6 kilometers) north of Jezreel, situated on the outer hills of Mt Moreh. Both Shunem and Jezreel guard the eastern approach to the Jezreel Valley from Beth-shan through the valley of Harod. This strategic location explains the appearance of Shunem on city lists of various foreign invaders: the lists of Thutmose III (15th century BC); the Amarna L...","summary_en":"SHUNEM Village of Issachar’s tribe (Jos 19:18) strategically located in the Jezreel Valley. Shunem (modern Sulem) is about three and a half miles (5.6 kilometers) north of Jezreel, situated on the outer hills of Mt Moreh. Both Shunem and Jezreel guard the eastern approach to the Jezreel Valley from Beth-shan through the valley of Harod. This strategic location explains the appearance of Shunem on city lists of various foreign invaders: the lists of Thutmose III (15th century BC); the Amarna L...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":96492,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96559,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96626,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96635,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Țadoc","title_en":"Zadok","content_ro":"<h3>Țadoc<\/h3>\n<p>Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a slujit alături de Abiatar, un descendent al lui Eli. Țadoc și Abiatar au fost preoți ai lui Israel sub regele David (2 Sam 8:17; 20:25).<\/p>\n<p>Când Absalom s-a răzvrătit împotriva regelui David, atât Țadoc, cât și Abiatar și-au arătat loialitatea față de David ducând Chivotul la el, pe deplin pregătiți să împărtășească exilul lui (15:24-29). În schimb, David i-a trimis la Ierusalim ca spioni ai săi.<\/p>\n<p>Mai târziu, când Adonia, fiul lui David, a încercat să pună mâna pe tronul bătrânului David cu sprijinul lui Ioab și al lui Abiatar, Țadoc s-a abținut cu înțelepciune să-l susțină (1 Kgs 1:5-10). Abiatar a fost izgonit (1 Kgs 2:26-27), împlinindu-se astfel profeția potrivit căreia familia lui Eli avea să fie îndepărtată din preoție (1 Sam 2:27-36). În aceeași profeție, Dumnezeu a spus: „Voi ridica un preot credincios, care Îmi va sluji și va face ce doresc Eu. Îi voi întemeia familia, iar ei vor fi preoți pentru regii Mei unși pentru totdeauna” (1 Sam 2:35).<\/p>\n<p>Credinciosul Țadoc a împlinit această profeție și a devenit singurul mare-preot sub Solomon (1 Kgs 2:35). Descendenții lui Țadoc au slujit ca preoți ai lui Israel de-a lungul monarhiei și dincolo de ea. Azaria, marele-preot din timpul domniei lui Ezechia, făcea parte din linia lui Țadoc (2 Chr 31:10). În timpul Exilului, viziunea escatologică a lui Ezechiel despre noul Templu se referă la linia preoțească a lui Țadoc (Ezek 40:46; 43:19; 44:15; 48:11). Când iudeii au ajuns mai târziu sub dominația seleucidă, la începutul anilor 100 <span>BC<\/span>, marea preoție, considerată deja o numire politică, a fost luată de la descendenții lui Țadoc. Ca urmare a profețiilor lui Ezechiel, grupări iudaice precum cele responsabile pentru Manuscrisele de la Marea Moartă au continuat să aștepte restaurarea liniei lui Țadoc la marea preoție. Noul Testament învață că slujba de mare-preot se află acum în Isus Hristos (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","content_en":"<h3>Zadok<\/h3>\n<p>Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli. Zadok and Abiathar were priests of Israel under King David (2 Sam 8:17; 20:25).<\/p>\n<p>When Absalom revolted against King David, both Zadok and Abiathar showed their loyalty to David by taking the Ark to him, fully prepared to share in his exile (15:24-29). Instead, David sent them to Jerusalem as his spies.<\/p>\n<p>Later, when David’s son Adonijah tried to seize the aged David’s throne with the support of Joab and Abiathar, Zadok wisely refrained from supporting him (1 Kgs 1:5-10). Abiathar was banished (1 Kgs 2:26-27), fulfilling the prophecy that Eli’s family would be removed from the priesthood (1 Sam 2:27-36). In this same prophecy, God said, “I will raise up a faithful priest who will serve me and do what I desire. I will establish his family, and they will be priests to my anointed kings forever” (1 Sam 2:35).<\/p>\n<p>The loyal Zadok fulfilled this prophecy and became the sole high priest under Solomon (1 Kgs 2:35). Zadok’s descendants served as Israel’s priests throughout the monarchy and beyond. Azariah, chief priest during Hezekiah’s reign, was of Zadok’s line (2 Chr 31:10). During the Exile, Ezekiel’s eschatological vision of the new Temple refers to Zadok’s priestly line (Ezek 40:46; 43:19; 44:15; 48:11). When the Jews later came under Seleucid domination in the early 100s <span>BC<\/span>, the high priesthood, by then regarded as a political appointment, was taken away from Zadok’s descendants. As a result of Ezekiel’s prophecies, Jewish groups such as those responsible for the Dead Sea Scrolls continued to await the restoration of Zadok’s line to the high priesthood. The New Testament teaches that the office of the high priest now rests on Jesus Christ (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","summary_ro":"Țadoc Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a sluj...","summary_en":"Zadok Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli....","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96695,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124118,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124185,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124252,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124261,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Țadoc","title_en":"Zadok","content_ro":"<h3>Țadoc<\/h3>\n<p>Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a slujit alături de Abiatar, un descendent al lui Eli. Țadoc și Abiatar au fost preoți ai lui Israel sub regele David (2 Sam 8:17; 20:25).<\/p>\n<p>Când Absalom s-a răzvrătit împotriva regelui David, atât Țadoc, cât și Abiatar și-au arătat loialitatea față de David ducând Chivotul la el, pe deplin pregătiți să împărtășească exilul lui (15:24-29). În schimb, David i-a trimis la Ierusalim ca spioni ai săi.<\/p>\n<p>Mai târziu, când Adonia, fiul lui David, a încercat să pună mâna pe tronul bătrânului David cu sprijinul lui Ioab și al lui Abiatar, Țadoc s-a abținut cu înțelepciune să-l susțină (1 Kgs 1:5-10). Abiatar a fost izgonit (1 Kgs 2:26-27), împlinindu-se astfel profeția potrivit căreia familia lui Eli avea să fie îndepărtată din preoție (1 Sam 2:27-36). În aceeași profeție, Dumnezeu a spus: „Voi ridica un preot credincios, care Îmi va sluji și va face ce doresc Eu. Îi voi întemeia familia, iar ei vor fi preoți pentru regii Mei unși pentru totdeauna” (1 Sam 2:35).<\/p>\n<p>Credinciosul Țadoc a împlinit această profeție și a devenit singurul mare-preot sub Solomon (1 Kgs 2:35). Descendenții lui Țadoc au slujit ca preoți ai lui Israel de-a lungul monarhiei și dincolo de ea. Azaria, marele-preot din timpul domniei lui Ezechia, făcea parte din linia lui Țadoc (2 Chr 31:10). În timpul Exilului, viziunea escatologică a lui Ezechiel despre noul Templu se referă la linia preoțească a lui Țadoc (Ezek 40:46; 43:19; 44:15; 48:11). Când iudeii au ajuns mai târziu sub dominația seleucidă, la începutul anilor 100 <span>BC<\/span>, marea preoție, considerată deja o numire politică, a fost luată de la descendenții lui Țadoc. Ca urmare a profețiilor lui Ezechiel, grupări iudaice precum cele responsabile pentru Manuscrisele de la Marea Moartă au continuat să aștepte restaurarea liniei lui Țadoc la marea preoție. Noul Testament învață că slujba de mare-preot se află acum în Isus Hristos (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","content_en":"<h3>Zadok<\/h3>\n<p>Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli. Zadok and Abiathar were priests of Israel under King David (2 Sam 8:17; 20:25).<\/p>\n<p>When Absalom revolted against King David, both Zadok and Abiathar showed their loyalty to David by taking the Ark to him, fully prepared to share in his exile (15:24-29). Instead, David sent them to Jerusalem as his spies.<\/p>\n<p>Later, when David’s son Adonijah tried to seize the aged David’s throne with the support of Joab and Abiathar, Zadok wisely refrained from supporting him (1 Kgs 1:5-10). Abiathar was banished (1 Kgs 2:26-27), fulfilling the prophecy that Eli’s family would be removed from the priesthood (1 Sam 2:27-36). In this same prophecy, God said, “I will raise up a faithful priest who will serve me and do what I desire. I will establish his family, and they will be priests to my anointed kings forever” (1 Sam 2:35).<\/p>\n<p>The loyal Zadok fulfilled this prophecy and became the sole high priest under Solomon (1 Kgs 2:35). Zadok’s descendants served as Israel’s priests throughout the monarchy and beyond. Azariah, chief priest during Hezekiah’s reign, was of Zadok’s line (2 Chr 31:10). During the Exile, Ezekiel’s eschatological vision of the new Temple refers to Zadok’s priestly line (Ezek 40:46; 43:19; 44:15; 48:11). When the Jews later came under Seleucid domination in the early 100s <span>BC<\/span>, the high priesthood, by then regarded as a political appointment, was taken away from Zadok’s descendants. As a result of Ezekiel’s prophecies, Jewish groups such as those responsible for the Dead Sea Scrolls continued to await the restoration of Zadok’s line to the high priesthood. The New Testament teaches that the office of the high priest now rests on Jesus Christ (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","summary_ro":"Țadoc Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a sluj...","summary_en":"Zadok Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli....","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124321,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134642,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134776,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134910,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134928,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Țadoc","title_en":"Zadok","content_ro":"<h3>Țadoc<\/h3>\n<p>Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a slujit alături de Abiatar, un descendent al lui Eli. Țadoc și Abiatar au fost preoți ai lui Israel sub regele David (2 Sam 8:17; 20:25).<\/p>\n<p>Când Absalom s-a răzvrătit împotriva regelui David, atât Țadoc, cât și Abiatar și-au arătat loialitatea față de David ducând Chivotul la el, pe deplin pregătiți să împărtășească exilul lui (15:24-29). În schimb, David i-a trimis la Ierusalim ca spioni ai săi.<\/p>\n<p>Mai târziu, când Adonia, fiul lui David, a încercat să pună mâna pe tronul bătrânului David cu sprijinul lui Ioab și al lui Abiatar, Țadoc s-a abținut cu înțelepciune să-l susțină (1 Kgs 1:5-10). Abiatar a fost izgonit (1 Kgs 2:26-27), împlinindu-se astfel profeția potrivit căreia familia lui Eli avea să fie îndepărtată din preoție (1 Sam 2:27-36). În aceeași profeție, Dumnezeu a spus: „Voi ridica un preot credincios, care Îmi va sluji și va face ce doresc Eu. Îi voi întemeia familia, iar ei vor fi preoți pentru regii Mei unși pentru totdeauna” (1 Sam 2:35).<\/p>\n<p>Credinciosul Țadoc a împlinit această profeție și a devenit singurul mare-preot sub Solomon (1 Kgs 2:35). Descendenții lui Țadoc au slujit ca preoți ai lui Israel de-a lungul monarhiei și dincolo de ea. Azaria, marele-preot din timpul domniei lui Ezechia, făcea parte din linia lui Țadoc (2 Chr 31:10). În timpul Exilului, viziunea escatologică a lui Ezechiel despre noul Templu se referă la linia preoțească a lui Țadoc (Ezek 40:46; 43:19; 44:15; 48:11). Când iudeii au ajuns mai târziu sub dominația seleucidă, la începutul anilor 100 <span>BC<\/span>, marea preoție, considerată deja o numire politică, a fost luată de la descendenții lui Țadoc. Ca urmare a profețiilor lui Ezechiel, grupări iudaice precum cele responsabile pentru Manuscrisele de la Marea Moartă au continuat să aștepte restaurarea liniei lui Țadoc la marea preoție. Noul Testament învață că slujba de mare-preot se află acum în Isus Hristos (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","content_en":"<h3>Zadok<\/h3>\n<p>Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli. Zadok and Abiathar were priests of Israel under King David (2 Sam 8:17; 20:25).<\/p>\n<p>When Absalom revolted against King David, both Zadok and Abiathar showed their loyalty to David by taking the Ark to him, fully prepared to share in his exile (15:24-29). Instead, David sent them to Jerusalem as his spies.<\/p>\n<p>Later, when David’s son Adonijah tried to seize the aged David’s throne with the support of Joab and Abiathar, Zadok wisely refrained from supporting him (1 Kgs 1:5-10). Abiathar was banished (1 Kgs 2:26-27), fulfilling the prophecy that Eli’s family would be removed from the priesthood (1 Sam 2:27-36). In this same prophecy, God said, “I will raise up a faithful priest who will serve me and do what I desire. I will establish his family, and they will be priests to my anointed kings forever” (1 Sam 2:35).<\/p>\n<p>The loyal Zadok fulfilled this prophecy and became the sole high priest under Solomon (1 Kgs 2:35). Zadok’s descendants served as Israel’s priests throughout the monarchy and beyond. Azariah, chief priest during Hezekiah’s reign, was of Zadok’s line (2 Chr 31:10). During the Exile, Ezekiel’s eschatological vision of the new Temple refers to Zadok’s priestly line (Ezek 40:46; 43:19; 44:15; 48:11). When the Jews later came under Seleucid domination in the early 100s <span>BC<\/span>, the high priesthood, by then regarded as a political appointment, was taken away from Zadok’s descendants. As a result of Ezekiel’s prophecies, Jewish groups such as those responsible for the Dead Sea Scrolls continued to await the restoration of Zadok’s line to the high priesthood. The New Testament teaches that the office of the high priest now rests on Jesus Christ (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","summary_ro":"Țadoc Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a sluj...","summary_en":"Zadok Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli....","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135047,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179370,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179437,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179504,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179513,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Țadoc","title_en":"Zadok","content_ro":"<h3>Țadoc<\/h3>\n<p>Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a slujit alături de Abiatar, un descendent al lui Eli. Țadoc și Abiatar au fost preoți ai lui Israel sub regele David (2 Sam 8:17; 20:25).<\/p>\n<p>Când Absalom s-a răzvrătit împotriva regelui David, atât Țadoc, cât și Abiatar și-au arătat loialitatea față de David ducând Chivotul la el, pe deplin pregătiți să împărtășească exilul lui (15:24-29). În schimb, David i-a trimis la Ierusalim ca spioni ai săi.<\/p>\n<p>Mai târziu, când Adonia, fiul lui David, a încercat să pună mâna pe tronul bătrânului David cu sprijinul lui Ioab și al lui Abiatar, Țadoc s-a abținut cu înțelepciune să-l susțină (1 Kgs 1:5-10). Abiatar a fost izgonit (1 Kgs 2:26-27), împlinindu-se astfel profeția potrivit căreia familia lui Eli avea să fie îndepărtată din preoție (1 Sam 2:27-36). În aceeași profeție, Dumnezeu a spus: „Voi ridica un preot credincios, care Îmi va sluji și va face ce doresc Eu. Îi voi întemeia familia, iar ei vor fi preoți pentru regii Mei unși pentru totdeauna” (1 Sam 2:35).<\/p>\n<p>Credinciosul Țadoc a împlinit această profeție și a devenit singurul mare-preot sub Solomon (1 Kgs 2:35). Descendenții lui Țadoc au slujit ca preoți ai lui Israel de-a lungul monarhiei și dincolo de ea. Azaria, marele-preot din timpul domniei lui Ezechia, făcea parte din linia lui Țadoc (2 Chr 31:10). În timpul Exilului, viziunea escatologică a lui Ezechiel despre noul Templu se referă la linia preoțească a lui Țadoc (Ezek 40:46; 43:19; 44:15; 48:11). Când iudeii au ajuns mai târziu sub dominația seleucidă, la începutul anilor 100 <span>BC<\/span>, marea preoție, considerată deja o numire politică, a fost luată de la descendenții lui Țadoc. Ca urmare a profețiilor lui Ezechiel, grupări iudaice precum cele responsabile pentru Manuscrisele de la Marea Moartă au continuat să aștepte restaurarea liniei lui Țadoc la marea preoție. Noul Testament învață că slujba de mare-preot se află acum în Isus Hristos (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","content_en":"<h3>Zadok<\/h3>\n<p>Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli. Zadok and Abiathar were priests of Israel under King David (2 Sam 8:17; 20:25).<\/p>\n<p>When Absalom revolted against King David, both Zadok and Abiathar showed their loyalty to David by taking the Ark to him, fully prepared to share in his exile (15:24-29). Instead, David sent them to Jerusalem as his spies.<\/p>\n<p>Later, when David’s son Adonijah tried to seize the aged David’s throne with the support of Joab and Abiathar, Zadok wisely refrained from supporting him (1 Kgs 1:5-10). Abiathar was banished (1 Kgs 2:26-27), fulfilling the prophecy that Eli’s family would be removed from the priesthood (1 Sam 2:27-36). In this same prophecy, God said, “I will raise up a faithful priest who will serve me and do what I desire. I will establish his family, and they will be priests to my anointed kings forever” (1 Sam 2:35).<\/p>\n<p>The loyal Zadok fulfilled this prophecy and became the sole high priest under Solomon (1 Kgs 2:35). Zadok’s descendants served as Israel’s priests throughout the monarchy and beyond. Azariah, chief priest during Hezekiah’s reign, was of Zadok’s line (2 Chr 31:10). During the Exile, Ezekiel’s eschatological vision of the new Temple refers to Zadok’s priestly line (Ezek 40:46; 43:19; 44:15; 48:11). When the Jews later came under Seleucid domination in the early 100s <span>BC<\/span>, the high priesthood, by then regarded as a political appointment, was taken away from Zadok’s descendants. As a result of Ezekiel’s prophecies, Jewish groups such as those responsible for the Dead Sea Scrolls continued to await the restoration of Zadok’s line to the high priesthood. The New Testament teaches that the office of the high priest now rests on Jesus Christ (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","summary_ro":"Țadoc Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a sluj...","summary_en":"Zadok Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli....","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179573,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189528,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189662,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189796,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189814,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Țadoc","title_en":"Zadok","content_ro":"<h3>Țadoc<\/h3>\n<p>Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a slujit alături de Abiatar, un descendent al lui Eli. Țadoc și Abiatar au fost preoți ai lui Israel sub regele David (2 Sam 8:17; 20:25).<\/p>\n<p>Când Absalom s-a răzvrătit împotriva regelui David, atât Țadoc, cât și Abiatar și-au arătat loialitatea față de David ducând Chivotul la el, pe deplin pregătiți să împărtășească exilul lui (15:24-29). În schimb, David i-a trimis la Ierusalim ca spioni ai săi.<\/p>\n<p>Mai târziu, când Adonia, fiul lui David, a încercat să pună mâna pe tronul bătrânului David cu sprijinul lui Ioab și al lui Abiatar, Țadoc s-a abținut cu înțelepciune să-l susțină (1 Kgs 1:5-10). Abiatar a fost izgonit (1 Kgs 2:26-27), împlinindu-se astfel profeția potrivit căreia familia lui Eli avea să fie îndepărtată din preoție (1 Sam 2:27-36). În aceeași profeție, Dumnezeu a spus: „Voi ridica un preot credincios, care Îmi va sluji și va face ce doresc Eu. Îi voi întemeia familia, iar ei vor fi preoți pentru regii Mei unși pentru totdeauna” (1 Sam 2:35).<\/p>\n<p>Credinciosul Țadoc a împlinit această profeție și a devenit singurul mare-preot sub Solomon (1 Kgs 2:35). Descendenții lui Țadoc au slujit ca preoți ai lui Israel de-a lungul monarhiei și dincolo de ea. Azaria, marele-preot din timpul domniei lui Ezechia, făcea parte din linia lui Țadoc (2 Chr 31:10). În timpul Exilului, viziunea escatologică a lui Ezechiel despre noul Templu se referă la linia preoțească a lui Țadoc (Ezek 40:46; 43:19; 44:15; 48:11). Când iudeii au ajuns mai târziu sub dominația seleucidă, la începutul anilor 100 <span>BC<\/span>, marea preoție, considerată deja o numire politică, a fost luată de la descendenții lui Țadoc. Ca urmare a profețiilor lui Ezechiel, grupări iudaice precum cele responsabile pentru Manuscrisele de la Marea Moartă au continuat să aștepte restaurarea liniei lui Țadoc la marea preoție. Noul Testament învață că slujba de mare-preot se află acum în Isus Hristos (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","content_en":"<h3>Zadok<\/h3>\n<p>Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli. Zadok and Abiathar were priests of Israel under King David (2 Sam 8:17; 20:25).<\/p>\n<p>When Absalom revolted against King David, both Zadok and Abiathar showed their loyalty to David by taking the Ark to him, fully prepared to share in his exile (15:24-29). Instead, David sent them to Jerusalem as his spies.<\/p>\n<p>Later, when David’s son Adonijah tried to seize the aged David’s throne with the support of Joab and Abiathar, Zadok wisely refrained from supporting him (1 Kgs 1:5-10). Abiathar was banished (1 Kgs 2:26-27), fulfilling the prophecy that Eli’s family would be removed from the priesthood (1 Sam 2:27-36). In this same prophecy, God said, “I will raise up a faithful priest who will serve me and do what I desire. I will establish his family, and they will be priests to my anointed kings forever” (1 Sam 2:35).<\/p>\n<p>The loyal Zadok fulfilled this prophecy and became the sole high priest under Solomon (1 Kgs 2:35). Zadok’s descendants served as Israel’s priests throughout the monarchy and beyond. Azariah, chief priest during Hezekiah’s reign, was of Zadok’s line (2 Chr 31:10). During the Exile, Ezekiel’s eschatological vision of the new Temple refers to Zadok’s priestly line (Ezek 40:46; 43:19; 44:15; 48:11). When the Jews later came under Seleucid domination in the early 100s <span>BC<\/span>, the high priesthood, by then regarded as a political appointment, was taken away from Zadok’s descendants. As a result of Ezekiel’s prophecies, Jewish groups such as those responsible for the Dead Sea Scrolls continued to await the restoration of Zadok’s line to the high priesthood. The New Testament teaches that the office of the high priest now rests on Jesus Christ (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","summary_ro":"Țadoc Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a sluj...","summary_en":"Zadok Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli....","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189934,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234622,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234689,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234756,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234765,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Țadoc","title_en":"Zadok","content_ro":"<h3>Țadoc<\/h3>\n<p>Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a slujit alături de Abiatar, un descendent al lui Eli. Țadoc și Abiatar au fost preoți ai lui Israel sub regele David (2 Sam 8:17; 20:25).<\/p>\n<p>Când Absalom s-a răzvrătit împotriva regelui David, atât Țadoc, cât și Abiatar și-au arătat loialitatea față de David ducând Chivotul la el, pe deplin pregătiți să împărtășească exilul lui (15:24-29). În schimb, David i-a trimis la Ierusalim ca spioni ai săi.<\/p>\n<p>Mai târziu, când Adonia, fiul lui David, a încercat să pună mâna pe tronul bătrânului David cu sprijinul lui Ioab și al lui Abiatar, Țadoc s-a abținut cu înțelepciune să-l susțină (1 Kgs 1:5-10). Abiatar a fost izgonit (1 Kgs 2:26-27), împlinindu-se astfel profeția potrivit căreia familia lui Eli avea să fie îndepărtată din preoție (1 Sam 2:27-36). În aceeași profeție, Dumnezeu a spus: „Voi ridica un preot credincios, care Îmi va sluji și va face ce doresc Eu. Îi voi întemeia familia, iar ei vor fi preoți pentru regii Mei unși pentru totdeauna” (1 Sam 2:35).<\/p>\n<p>Credinciosul Țadoc a împlinit această profeție și a devenit singurul mare-preot sub Solomon (1 Kgs 2:35). Descendenții lui Țadoc au slujit ca preoți ai lui Israel de-a lungul monarhiei și dincolo de ea. Azaria, marele-preot din timpul domniei lui Ezechia, făcea parte din linia lui Țadoc (2 Chr 31:10). În timpul Exilului, viziunea escatologică a lui Ezechiel despre noul Templu se referă la linia preoțească a lui Țadoc (Ezek 40:46; 43:19; 44:15; 48:11). Când iudeii au ajuns mai târziu sub dominația seleucidă, la începutul anilor 100 <span>BC<\/span>, marea preoție, considerată deja o numire politică, a fost luată de la descendenții lui Țadoc. Ca urmare a profețiilor lui Ezechiel, grupări iudaice precum cele responsabile pentru Manuscrisele de la Marea Moartă au continuat să aștepte restaurarea liniei lui Țadoc la marea preoție. Noul Testament învață că slujba de mare-preot se află acum în Isus Hristos (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","content_en":"<h3>Zadok<\/h3>\n<p>Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli. Zadok and Abiathar were priests of Israel under King David (2 Sam 8:17; 20:25).<\/p>\n<p>When Absalom revolted against King David, both Zadok and Abiathar showed their loyalty to David by taking the Ark to him, fully prepared to share in his exile (15:24-29). Instead, David sent them to Jerusalem as his spies.<\/p>\n<p>Later, when David’s son Adonijah tried to seize the aged David’s throne with the support of Joab and Abiathar, Zadok wisely refrained from supporting him (1 Kgs 1:5-10). Abiathar was banished (1 Kgs 2:26-27), fulfilling the prophecy that Eli’s family would be removed from the priesthood (1 Sam 2:27-36). In this same prophecy, God said, “I will raise up a faithful priest who will serve me and do what I desire. I will establish his family, and they will be priests to my anointed kings forever” (1 Sam 2:35).<\/p>\n<p>The loyal Zadok fulfilled this prophecy and became the sole high priest under Solomon (1 Kgs 2:35). Zadok’s descendants served as Israel’s priests throughout the monarchy and beyond. Azariah, chief priest during Hezekiah’s reign, was of Zadok’s line (2 Chr 31:10). During the Exile, Ezekiel’s eschatological vision of the new Temple refers to Zadok’s priestly line (Ezek 40:46; 43:19; 44:15; 48:11). When the Jews later came under Seleucid domination in the early 100s <span>BC<\/span>, the high priesthood, by then regarded as a political appointment, was taken away from Zadok’s descendants. As a result of Ezekiel’s prophecies, Jewish groups such as those responsible for the Dead Sea Scrolls continued to await the restoration of Zadok’s line to the high priesthood. The New Testament teaches that the office of the high priest now rests on Jesus Christ (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","summary_ro":"Țadoc Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a sluj...","summary_en":"Zadok Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli....","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234825,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":244846,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Abiatar","title_en":"Abiathar","content_ro":"<h3>Abiatar<\/h3>\n<p>Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat.<\/p>\n<p>Abiatar s-a numărat printre primii oameni din administrația lui Saul care l-au sprijinit pe David. Sprijinul lui a fost considerabil; el reprezenta preoția din linia lui Eli și a adus cu el efodul sfânt care conținea Urim și Tumim (Exod 28:29-30), ceea ce îi permitea să caute voia lui Dumnezeu pentru David în vremuri de criză (1 Sam 23:1-12; 30:7-8). După ce David a devenit rege, Abiatar a slujit ca preot alături de Țadoc, care nu era descendent al lui Eli (1 Chr 6:8; 18:16; 24:3). Amândoi l-au slujit bine pe David; de exemplu, în timpul răscoalei lui Absalom, ei i-au transmis lui David ce se întâmpla în capitală (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>La bătrânețea lui David, Abiatar a greșit sprijinind încercarea lui Adonia de a deveni rege în locul tatălui său; Țadoc a rămas loial lui David și l-a sprijinit pe Solomon (1 Kgs 1:5-8). Drept urmare, după ce Solomon a ajuns pe tron, i-a retras lui Abiatar autoritatea preoțească și l-a exilat la moșia lui din Anatot (1 Kgs 2:26-27), un sat aflat la aproximativ patru mile nord-est de Ierusalim. Țadoc a devenit mare preot, iar această slujire a trecut la descendenții lui Țadoc, nu la ai lui Abiatar. Această îndepărtare a împlinit „profeția pe care <span>Domnul<\/span> o rostise la Șilo cu privire la urmașii lui Eli” (1 Kgs 2:27; vezi 1 Sam 2:27-36).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","content_en":"<h3>Abiathar<\/h3>\n<p>Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped.<\/p>\n<p>Abiathar was among the first people from Saul’s administration to support David. His support was formidable; he represented the priesthood of Eli’s line and brought with him the holy ephod containing the Urim and Thummim (Exod 28:29-30), which allowed him to seek God’s will for David during crises (1 Sam 23:1-12; 30:7-8). After David became king, Abiathar served as priest along with Zadok, who was not a descendant of Eli (1 Chr 6:8; 18:16; 24:3). Both served David well; during Absalom’s rebellion, for example, they reported to David what was happening in the capital (2 Sam 15:27-37; 17:15-16).<\/p>\n<p>In David’s old age, Abiathar wrongly supported Adonijah’s attempt to become king in his father’s place; Zadok remained loyal to David and supported Solomon (1 Kgs 1:5-8). As a result, once Solomon was on the throne, he removed Abiathar’s priestly authority and banished him to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles northeast of Jerusalem. Zadok became the high priest, and that role passed to Zadok’s descendants rather than to Abiathar’s. This removal fulfilled “the prophecy the <span>Lord<\/span> had given at Shiloh concerning the descendants of Eli” (1 Kgs 2:27; see 1 Sam 2:27-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 22:20-23; 23:6, 9; 30:7; 2 Sam 15:27-37; 17:15; 1 Kgs 1:1–2:35; 1 Chr 15:11<\/p>","summary_ro":"Abiatar Abiatar a fost mare preot în timpul domniei lui David și la începutul domniei lui Solomon. L-a întâlnit pentru prima dată pe David înainte ca David să devină rege. Când David fugea de Saul, s-a oprit în cetatea Nob. Pretinzând că acționa la porunca lui Saul, David a primit hrană și provizii de la preoții de acolo. Saul a descoperit ce se întâmplase și s-a mâniat atât de tare încât i-a ucis pe toți preoții, cu excepția unuia; numai Abiatar a scăpat. Abiatar s-a numărat printre primii o...","summary_en":"Abiathar Abiathar was high priest during David’s reign and into Solomon’s reign. He first encountered David before David became king. When David fled from Saul, he stopped at the city of Nob. Pretending that he was acting on Saul’s orders, David got food and supplies from the priests there. Saul discovered what had happened and was so angry that he killed all but one of the priests; only Abiathar escaped. Abiathar was among the first people from Saul’s administration to support David. His sup...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":244980,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":245114,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Bat-Șeba","title_en":"Bathsheba","content_ro":"<h3>Bat-Șeba<\/h3>\n<p>Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39).<\/p>\n<p>Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îmbăindu-se. A poruncit să fie adusă în încăperile lui private. Apoi a avut relații sexuale cu ea, iar ea a rămas însărcinată (11:2-4).<\/p>\n<p>Nedorind ca scandalul să devină public, David a pus la cale o mușamalizare: i-a spus lui Ioab, comandantul armatei, să-l cheme pe Urie de pe front ca să aducă un raport. David spera ca Urie să se întoarcă acasă și să se culce cu Bat-Șeba, legitimând astfel sarcina ei. Dar Urie s-a considerat încă în serviciu activ și a dormit la poarta palatului (11:5-13). Când David l-a întrebat despre aceasta, el a răspuns că nu putea dormi cu soția lui în timp ce Chivotul și armatele lui Israel se aflau pe câmpul de luptă. Acest răspuns l-a pus pe David într-o lumină foarte rea: Urie, care nici măcar nu era israelit, era gata să se întoarcă la luptă evitând relațiile intime cu soția lui (vezi Lev 15:16-18), în timp ce David stătea acasă și încerca să acopere adulterul! Apoi David l-a trimis pe Urie înapoi și i-a poruncit lui Ioab să se asigure că va fi ucis în luptă (2 Sam 11:14-25). Totuși, moartea lui Urie nu a păstrat secret păcatul lui David. <span>Domnul<\/span> l-a trimis pe profetul Natan să-l confrunte pe David, iar David și-a mărturisit păcatul și s-a pocăit (12:1-14; vezi Ps 51).<\/p>\n<p>Copilul Bat-Șebei s-a îmbolnăvit și a murit, așa cum prezisese Natan. După perioada de doliu a Bat-Șebei, David a adus-o la palat ca soție a lui. David și Bat-Șeba au avut și alți copii: Șimea, Șobab, Natan și Solomon (2 Sam 12:15-25; 1 Chr 3:5). Restul vieții lui David este plin de intrigi între diferitele facțiuni ale soțiilor și copiilor lui, culminând cu bătrânețea lui David, când Bat-Șeba a căutat să asigure domnia fiului ei Solomon (1 Kgs 1:1-53).<\/p>\n<p>În genealogia lui Isus Mesia din Matei apar atât Solomon, cât și Bat-Șeba (Matt 1:6); ea este descrisă acolo ca „văduva lui Urie”, o amintire a păcatului care a adus-o în familia lui David și a harului binevoitor al lui Dumnezeu față de urmașii ei.<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","content_en":"<h3>Bathsheba<\/h3>\n<p>Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39).<\/p>\n<p>One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged for her to be brought to his private chambers. Then he had sexual relations with her, and she became pregnant (11:2-4).<\/p>\n<p>Not wanting this scandal to become public, David arranged a cover-up: He told Joab, the general, to have Uriah bring back a report from the battle lines. David hoped that Uriah would return home and sleep with Bathsheba, thus legitimizing her pregnancy. But Uriah considered himself still on active duty, so he slept at the palace gate instead (11:5-13). When David asked him about this, he replied that he could not sleep with his wife while the Ark and the armies of Israel were on the battlefield. This answer put David in a very bad light: Uriah, who was not even an Israelite, was standing ready to return to battle by avoiding intercourse with his wife (see Lev 15:16-18), while David was staying at home and trying to cover up adultery! Then David sent Uriah back and ordered Joab to ensure that he was killed in battle (2 Sam 11:14-25). Uriah’s death did not keep David’s sin a secret, however. The Lord sent the prophet Nathan to confront David, and David confessed his sin and repented (12:1-14; see Ps 51).<\/p>\n<p>Bathsheba’s baby became sick and died, as Nathan had predicted. After Bathsheba’s period of mourning, David brought her to the palace as his wife. David and Bathsheba had other children (Shimea, Shobab, Nathan, and Solomon; 2 Sam 12:15-25; 1 Chr 3:5). The rest of David’s life is filled with intrigue among the different factions of his wives and children, culminating in David’s old age when Bathsheba sought to ensure the kingship for her son Solomon (1 Kgs 1:1-53).<\/p>\n<p>In Matthew’s genealogy of Jesus the Messiah, both Solomon and Bathsheba appear (Matt 1:6); she is described there as “the widow of Uriah,” a reminder of the sin that brought her into David’s family and of God’s gracious favor toward her descendants.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 11:1–12:25; 1 Kgs 1:5–2:25; Ps 51:1-19<\/p>","summary_ro":"Bat-Șeba Bat-Șeba, soția lui Urie, era fiica lui Eliam (2 Sam 11:3; comp. 1 Chr 3:5) și nepoata lui Ahitofel, sfetnicul regelui (2 Sam 15:12; 23:34). Soțul ei, Urie, era un mercenar hetit în slujba regelui David și făcea parte dintre vitejii lui David (23:39). Într-o primăvară, David a rămas acasă, în Ierusalim, în timp ce armata a plecat pe câmpul de luptă (11:1). Odihnindu-se la amiază, David s-a plimbat pe acoperișul palatului, de unde se vedea cetatea, și a zărit-o pe frumoasa Bat-Șeba îm...","summary_en":"Bathsheba Bathsheba, wife of Uriah, was the daughter of Eliam (2 Sam 11:3; cp. 1 Chr 3:5) and the granddaughter of Ahithophel, the king’s adviser (2 Sam 15:12; 23:34). Her husband, Uriah, was a Hittite mercenary in King David’s service and was one of David’s mighty men (23:39). One spring, David stayed home in Jerusalem while the army went to the battlefield (11:1). Resting at midday, David strolled on his roof overlooking the city and saw the beautiful Bathsheba taking a bath. He arranged fo...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":245132,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Țadoc","title_en":"Zadok","content_ro":"<h3>Țadoc<\/h3>\n<p>Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a slujit alături de Abiatar, un descendent al lui Eli. Țadoc și Abiatar au fost preoți ai lui Israel sub regele David (2 Sam 8:17; 20:25).<\/p>\n<p>Când Absalom s-a răzvrătit împotriva regelui David, atât Țadoc, cât și Abiatar și-au arătat loialitatea față de David ducând Chivotul la el, pe deplin pregătiți să împărtășească exilul lui (15:24-29). În schimb, David i-a trimis la Ierusalim ca spioni ai săi.<\/p>\n<p>Mai târziu, când Adonia, fiul lui David, a încercat să pună mâna pe tronul bătrânului David cu sprijinul lui Ioab și al lui Abiatar, Țadoc s-a abținut cu înțelepciune să-l susțină (1 Kgs 1:5-10). Abiatar a fost izgonit (1 Kgs 2:26-27), împlinindu-se astfel profeția potrivit căreia familia lui Eli avea să fie îndepărtată din preoție (1 Sam 2:27-36). În aceeași profeție, Dumnezeu a spus: „Voi ridica un preot credincios, care Îmi va sluji și va face ce doresc Eu. Îi voi întemeia familia, iar ei vor fi preoți pentru regii Mei unși pentru totdeauna” (1 Sam 2:35).<\/p>\n<p>Credinciosul Țadoc a împlinit această profeție și a devenit singurul mare-preot sub Solomon (1 Kgs 2:35). Descendenții lui Țadoc au slujit ca preoți ai lui Israel de-a lungul monarhiei și dincolo de ea. Azaria, marele-preot din timpul domniei lui Ezechia, făcea parte din linia lui Țadoc (2 Chr 31:10). În timpul Exilului, viziunea escatologică a lui Ezechiel despre noul Templu se referă la linia preoțească a lui Țadoc (Ezek 40:46; 43:19; 44:15; 48:11). Când iudeii au ajuns mai târziu sub dominația seleucidă, la începutul anilor 100 <span>BC<\/span>, marea preoție, considerată deja o numire politică, a fost luată de la descendenții lui Țadoc. Ca urmare a profețiilor lui Ezechiel, grupări iudaice precum cele responsabile pentru Manuscrisele de la Marea Moartă au continuat să aștepte restaurarea liniei lui Țadoc la marea preoție. Noul Testament învață că slujba de mare-preot se află acum în Isus Hristos (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","content_en":"<h3>Zadok<\/h3>\n<p>Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli. Zadok and Abiathar were priests of Israel under King David (2 Sam 8:17; 20:25).<\/p>\n<p>When Absalom revolted against King David, both Zadok and Abiathar showed their loyalty to David by taking the Ark to him, fully prepared to share in his exile (15:24-29). Instead, David sent them to Jerusalem as his spies.<\/p>\n<p>Later, when David’s son Adonijah tried to seize the aged David’s throne with the support of Joab and Abiathar, Zadok wisely refrained from supporting him (1 Kgs 1:5-10). Abiathar was banished (1 Kgs 2:26-27), fulfilling the prophecy that Eli’s family would be removed from the priesthood (1 Sam 2:27-36). In this same prophecy, God said, “I will raise up a faithful priest who will serve me and do what I desire. I will establish his family, and they will be priests to my anointed kings forever” (1 Sam 2:35).<\/p>\n<p>The loyal Zadok fulfilled this prophecy and became the sole high priest under Solomon (1 Kgs 2:35). Zadok’s descendants served as Israel’s priests throughout the monarchy and beyond. Azariah, chief priest during Hezekiah’s reign, was of Zadok’s line (2 Chr 31:10). During the Exile, Ezekiel’s eschatological vision of the new Temple refers to Zadok’s priestly line (Ezek 40:46; 43:19; 44:15; 48:11). When the Jews later came under Seleucid domination in the early 100s <span>BC<\/span>, the high priesthood, by then regarded as a political appointment, was taken away from Zadok’s descendants. As a result of Ezekiel’s prophecies, Jewish groups such as those responsible for the Dead Sea Scrolls continued to await the restoration of Zadok’s line to the high priesthood. The New Testament teaches that the office of the high priest now rests on Jesus Christ (Heb 9:11; 10:12-25).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 8:17; 15:23-37; 1 Kgs 1:5-53; 2:35; 1 Chr 6:1-15, 50-53; Ezra 7:2; Ezek 40:46; 43:19; 44:15; 48:11<\/p>","summary_ro":"Țadoc Țadoc a fost o figură importantă de tranziție în istoria preoției lui Israel. Deoarece pare să apară dintr-odată în narațiunea din 2 Samuel (8:17), unii cercetători sugerează că, în realitate, nu s-ar fi născut într-o familie preoțească. Totuși, nu există niciun motiv să ne îndoim de mărturia biblică potrivit căreia el era descendent al lui Aaron (1 Chr 6:1-15, 50-53). Linia familială a lui Țadoc este urmărită până la Eleazar, fiul lui Aaron (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Țadoc a sluj...","summary_en":"Zadok Zadok was an important transitional figure in the history of Israel’s priesthood. Since he seemingly appears out of nowhere in the narrative of 2 Samuel (8:17), some scholars suggest that he was not really born into a priestly family. However, there is no reason to doubt the biblical record that he was Aaron’s descendant (1 Chr 6:1-15, 50-53). Zadok’s family line is traced back to Eleazar, Aaron’s son (1 Chr 6:4-8; 24:3; Ezra 7:2-5). Zadok served alongside Abiathar, a descendant of Eli....","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":245252,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Abiathar","title_en":"Abiathar","content_ro":"<h3>ABIATHAR<\/h3>\n<p>One of two high priests during the reign of King David. The other high priest was Zadok, who evidently was appointed by David after his conquest of Jerusalem.<\/p>\n<p>Only Abiathar escaped when the priestly families at Nob were massacred at the instigation of King Saul. The priests of Nob had given food and Goliath’s sword to David during his escape from the wrath of Saul, thus earning Saul’s hatred (1 Sm 21–22). When Abiathar joined David he brought the ephod, which David then used in determining the will of God (1 Sm 23:6, 9-11; 30:7-8). Abiathar was one of the first persons from Saul’s administration to support David. His support was formidable because he represented the priesthood of the old tribal league of the line of Eli.<\/p>\n<p>During the last days of David’s kingship, his sons struggled for the throne. The two major rivals were Adonijah and Solomon. Abiathar the high priest supported Adonijah’s claim to the throne, probably because Adonijah was David’s oldest living heir and because David’s general Joab, one of the strongest men in the kingdom, supported Adonijah (1 Kgs 1:5-7). Zadok supported Solomon, who actually succeeded David on the throne. Having fallen out of favor with the new king, Abiathar was banished to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles (6.4 kilometers) northeast of Jerusalem. <\/p>\n<p>The relationship of Abiathar to Ahimelech is confusing. Ahimelech could have been the name of both Abiathar’s father (1 Sm 22:20; 23:6) and son (2 Sm 8:17; 1 Chr 18:16; 24:6). If each of the references was to the same Ahimelech, then the names were reversed in the later passages. In the NT, Abiathar is mentioned as the high priest when David came to Nob needing food and weapons (Mk 2:26). The OT account says that Ahimelech was the priest at that time (1 Sm 21:1-2). The apparent discrepancy may have resulted from a copyist’s error or from the fact that Abiathar as high priest was more prominent than Ahimelech.<\/p>","content_en":"<h3>ABIATHAR<\/h3>\n<p>One of two high priests during the reign of King David. The other high priest was Zadok, who evidently was appointed by David after his conquest of Jerusalem.<\/p>\n<p>Only Abiathar escaped when the priestly families at Nob were massacred at the instigation of King Saul. The priests of Nob had given food and Goliath’s sword to David during his escape from the wrath of Saul, thus earning Saul’s hatred (1 Sm 21–22). When Abiathar joined David he brought the ephod, which David then used in determining the will of God (1 Sm 23:6, 9-11; 30:7-8). Abiathar was one of the first persons from Saul’s administration to support David. His support was formidable because he represented the priesthood of the old tribal league of the line of Eli.<\/p>\n<p>During the last days of David’s kingship, his sons struggled for the throne. The two major rivals were Adonijah and Solomon. Abiathar the high priest supported Adonijah’s claim to the throne, probably because Adonijah was David’s oldest living heir and because David’s general Joab, one of the strongest men in the kingdom, supported Adonijah (1 Kgs 1:5-7). Zadok supported Solomon, who actually succeeded David on the throne. Having fallen out of favor with the new king, Abiathar was banished to his estate in Anathoth (1 Kgs 2:26-27), a village about four miles (6.4 kilometers) northeast of Jerusalem. <\/p>\n<p>The relationship of Abiathar to Ahimelech is confusing. Ahimelech could have been the name of both Abiathar’s father (1 Sm 22:20; 23:6) and son (2 Sm 8:17; 1 Chr 18:16; 24:6). If each of the references was to the same Ahimelech, then the names were reversed in the later passages. In the NT, Abiathar is mentioned as the high priest when David came to Nob needing food and weapons (Mk 2:26). The OT account says that Ahimelech was the priest at that time (1 Sm 21:1-2). The apparent discrepancy may have resulted from a copyist’s error or from the fact that Abiathar as high priest was more prominent than Ahimelech.<\/p>","summary_ro":"ABIATHAR One of two high priests during the reign of King David. The other high priest was Zadok, who evidently was appointed by David after his conquest of Jerusalem. Only Abiathar escaped when the priestly families at Nob were massacred at the instigation of King Saul. The priests of Nob had given food and Goliath’s sword to David during his escape from the wrath of Saul, thus earning Saul’s hatred (1 Sm 21–22). When Abiathar joined David he brought the ephod, which David then used in deter...","summary_en":"ABIATHAR One of two high priests during the reign of King David. The other high priest was Zadok, who evidently was appointed by David after his conquest of Jerusalem. Only Abiathar escaped when the priestly families at Nob were massacred at the instigation of King Saul. The priests of Nob had given food and Goliath’s sword to David during his escape from the wrath of Saul, thus earning Saul’s hatred (1 Sm 21–22). When Abiathar joined David he brought the ephod, which David then used in deter...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15051,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Haggith","title_en":"Haggith","content_ro":"<h3>HAGGITH<\/h3>\n<p>One of David’s wives and the mother of Adonijah (2 Sm 3:4; 1 Kgs 1:5, 11; 2:13; 1 Chr 3:2). She gave birth to Adonijah in Hebron while David maintained his capital there. In 2 Samuel she and her son are fourth in the list of David’s wives and sons.<\/p>","content_en":"<h3>HAGGITH<\/h3>\n<p>One of David’s wives and the mother of Adonijah (2 Sm 3:4; 1 Kgs 1:5, 11; 2:13; 1 Chr 3:2). She gave birth to Adonijah in Hebron while David maintained his capital there. In 2 Samuel she and her son are fourth in the list of David’s wives and sons.<\/p>","summary_ro":"HAGGITH One of David’s wives and the mother of Adonijah (2 Sm 3:4; 1 Kgs 1:5, 11; 2:13; 1 Chr 3:2). She gave birth to Adonijah in Hebron while David maintained his capital there. In 2 Samuel she and her son are fourth in the list of David’s wives and sons.","summary_en":"HAGGITH One of David’s wives and the mother of Adonijah (2 Sm 3:4; 1 Kgs 1:5, 11; 2:13; 1 Chr 3:2). She gave birth to Adonijah in Hebron while David maintained his capital there. In 2 Samuel she and her son are fourth in the list of David’s wives and sons.","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38876,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zadok","title_en":"Zadok","content_ro":"<h3>ZADOK<\/h3>\n<p>Common OT name meaning “righteous one.”<\/p>\n<p>1. David’s priest, probably the most famous and influential of Israel’s high priests apart from Aaron. He first appeared at the time of Absalom’s revolt, when he and his fellow priest Abiathar showed their loyalty to David by coming to him with the ark, fully prepared to share his exile (2 Sm 15:24-29). David refused their offer and sent them back to Jerusalem to act in his interests.<\/p>\n<p>In 2 Samuel 8:17, Zadok is listed as the son of Ahitub, who is noted in 1 Samuel 14:3 as the grandson of Eli. In the genealogies of Chronicles, Zadok’s descent through Ahitub is traced back to Eleazar, the eldest son of Aaron (1 Chr 6:1-8, 50-53; Ezr 7:2-5), but with no reference to Eli. A slight problem emerges in that Zadok replaces the banished Abiathar, a descendant of Eli. This is regarded as the fulfillment of an earlier prophecy that the tenure of the high priestly office by Eli’s family would be broken in favor of a different branch of Aaron’s family (1 Sm 2:30-36; 1 Kgs 2:26-27).<\/p>\n<p>In both summaries of David’s court officials (2 Sm 8:17; 20:25), Zadok is listed as one of David’s two principal priests, an office held throughout the latter part of David’s reign. When David was near death, a power struggle over the throne was precipitated by Adonijah, David’s oldest surviving son. With the support of Joab, the commander of the army, and the priest Abiathar, David’s long-standing friend, Adonijah declared himself king (1 Kgs 1:5-10). Nathan the prophet promptly intervened with Bathsheba as Solomon’s advocate. Zadok and Benaiah, the captain of the mercenary troops, supported Solomon. Adonijah’s cause was hopeless once David had indicated his approval of Nathan’s plans. Consequently, the discredited Abiathar was banished (2:26-27), leaving the loyal Zadok as Solomon’s chief priest (2:35; 4:4).<\/p>\n<p>In the centuries that followed, the descendants of Zadok preserved this dominance, and as Jerusalem’s prestige increased, so did their status. Azariah, the chief priest in Hezekiah’s reign, was a Zadokite (2 Chr 31:10). Ezekiel restricted the main priestly functions to the “sons of Zadok,” demoting the Levites generally to the rank of “temple caretakers” because of their apostasy during the monarchy (Ez 44:10-16). When the Jews came under Seleucid domination in the early second century <span>BC<\/span>, the high priesthood, regarded as a political appointment, was taken away from the Zadokites. Conservative elements, however, like the Qumran covenanters, continued to look for its restoration.<\/p>\n<p><em>See also<\/em> David; Israel, History of.<\/p>\n<li>2. Father-in-law of Uzziah and grandfather of Jotham, kings of Judah (2 Kgs 15:32-33; 2 Chr 27:1).<\/li>\n<li>3. Descendant of Zadok, David’s priest (1 Chr 6:12; 9:11; Neh 11:11).<\/li>\n<li>4. Young man of exceptional courage, the leader of a contingent that joined David at Hebron against Saul (1 Chr 12:28).<\/li>\n<li>5. Son of Baana, who helped to repair the wall of Jerusalem in Nehemiah’s time (Neh 3:4).<\/li>\n<li>6. Son of Immer, who also shared in Nehemiah’s rebuilding operations (Neh 3:29).<\/li>\n<li>7. Signatory to Nehemiah’s covenant (Neh 10:21) and perhaps identifiable with #5 or #6 above.<\/li>\n<li>8. One of three treasurers appointed by Nehemiah during his second term of office, called the scribe (Neh 13:13).<\/li>\n<li>9. Ancestor of Christ (Mt 1:14). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","content_en":"<h3>ZADOK<\/h3>\n<p>Common OT name meaning “righteous one.”<\/p>\n<p>1. David’s priest, probably the most famous and influential of Israel’s high priests apart from Aaron. He first appeared at the time of Absalom’s revolt, when he and his fellow priest Abiathar showed their loyalty to David by coming to him with the ark, fully prepared to share his exile (2 Sm 15:24-29). David refused their offer and sent them back to Jerusalem to act in his interests.<\/p>\n<p>In 2 Samuel 8:17, Zadok is listed as the son of Ahitub, who is noted in 1 Samuel 14:3 as the grandson of Eli. In the genealogies of Chronicles, Zadok’s descent through Ahitub is traced back to Eleazar, the eldest son of Aaron (1 Chr 6:1-8, 50-53; Ezr 7:2-5), but with no reference to Eli. A slight problem emerges in that Zadok replaces the banished Abiathar, a descendant of Eli. This is regarded as the fulfillment of an earlier prophecy that the tenure of the high priestly office by Eli’s family would be broken in favor of a different branch of Aaron’s family (1 Sm 2:30-36; 1 Kgs 2:26-27).<\/p>\n<p>In both summaries of David’s court officials (2 Sm 8:17; 20:25), Zadok is listed as one of David’s two principal priests, an office held throughout the latter part of David’s reign. When David was near death, a power struggle over the throne was precipitated by Adonijah, David’s oldest surviving son. With the support of Joab, the commander of the army, and the priest Abiathar, David’s long-standing friend, Adonijah declared himself king (1 Kgs 1:5-10). Nathan the prophet promptly intervened with Bathsheba as Solomon’s advocate. Zadok and Benaiah, the captain of the mercenary troops, supported Solomon. Adonijah’s cause was hopeless once David had indicated his approval of Nathan’s plans. Consequently, the discredited Abiathar was banished (2:26-27), leaving the loyal Zadok as Solomon’s chief priest (2:35; 4:4).<\/p>\n<p>In the centuries that followed, the descendants of Zadok preserved this dominance, and as Jerusalem’s prestige increased, so did their status. Azariah, the chief priest in Hezekiah’s reign, was a Zadokite (2 Chr 31:10). Ezekiel restricted the main priestly functions to the “sons of Zadok,” demoting the Levites generally to the rank of “temple caretakers” because of their apostasy during the monarchy (Ez 44:10-16). When the Jews came under Seleucid domination in the early second century <span>BC<\/span>, the high priesthood, regarded as a political appointment, was taken away from the Zadokites. Conservative elements, however, like the Qumran covenanters, continued to look for its restoration.<\/p>\n<p><em>See also<\/em> David; Israel, History of.<\/p>\n<li>2. Father-in-law of Uzziah and grandfather of Jotham, kings of Judah (2 Kgs 15:32-33; 2 Chr 27:1).<\/li>\n<li>3. Descendant of Zadok, David’s priest (1 Chr 6:12; 9:11; Neh 11:11).<\/li>\n<li>4. Young man of exceptional courage, the leader of a contingent that joined David at Hebron against Saul (1 Chr 12:28).<\/li>\n<li>5. Son of Baana, who helped to repair the wall of Jerusalem in Nehemiah’s time (Neh 3:4).<\/li>\n<li>6. Son of Immer, who also shared in Nehemiah’s rebuilding operations (Neh 3:29).<\/li>\n<li>7. Signatory to Nehemiah’s covenant (Neh 10:21) and perhaps identifiable with #5 or #6 above.<\/li>\n<li>8. One of three treasurers appointed by Nehemiah during his second term of office, called the scribe (Neh 13:13).<\/li>\n<li>9. Ancestor of Christ (Mt 1:14). <em>See<\/em> Genealogy of Jesus Christ.<\/li>","summary_ro":"ZADOK Common OT name meaning “righteous one.” 1. David’s priest, probably the most famous and influential of Israel’s high priests apart from Aaron. He first appeared at the time of Absalom’s revolt, when he and his fellow priest Abiathar showed their loyalty to David by coming to him with the ark, fully prepared to share his exile (2 Sm 15:24-29). David refused their offer and sent them back to Jerusalem to act in his interests. In 2 Samuel 8:17, Zadok is listed as the son of Ahitub, who is ...","summary_en":"ZADOK Common OT name meaning “righteous one.” 1. David’s priest, probably the most famous and influential of Israel’s high priests apart from Aaron. He first appeared at the time of Absalom’s revolt, when he and his fellow priest Abiathar showed their loyalty to David by coming to him with the ark, fully prepared to share his exile (2 Sm 15:24-29). David refused their offer and sent them back to Jerusalem to act in his interests. In 2 Samuel 8:17, Zadok is listed as the son of Ahitub, who is ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102101,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:5","title_en":"Study Note: 1 Împărați 1:5","content_ro":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","content_en":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","summary_ro":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","summary_en":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129727,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:5","title_en":"Study Note: 1 Împărați 1:5","content_ro":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","content_en":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","summary_ro":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","summary_en":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145870,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:5","title_en":"Study Note: 1 Împărați 1:5","content_ro":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","content_en":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","summary_ro":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","summary_en":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184979,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:5","title_en":"Study Note: 1 Împărați 1:5","content_ro":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","content_en":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","summary_ro":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","summary_en":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:5","title_en":"Study Note: 1 Împărați 1:5","content_ro":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","content_en":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","summary_ro":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","summary_en":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240231,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:5","title_en":"Study Note: 1 Împărați 1:5","content_ro":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","content_en":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","summary_ro":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","summary_en":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256080,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:5","title_en":"Study Note: 1 Împărați 1:5","content_ro":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","content_en":"<p><strong>1:5-6<\/strong> <em>Adonijah<\/em> was <em>David’s<\/em> fourth <em>son<\/em>. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed <em>his father<\/em>. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, <em>“I will make myself king.”<\/em><\/p>","summary_ro":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","summary_en":"1:5-6 Adonijah was David’s fourth son. Because his older brothers, Amnon, Daniel, and Absalom, were all dead, Adonijah assumed he would succeed his father. Yet, in keeping with ancient Near Eastern custom, Solomon—the son of David’s favored wife, Bathsheba—was to succeed him as king. David had already communicated this fact to Solomon (1:13, 17; 1 Chr 22:6-10). Adonijah’s self-seeking nature, likely encouraged by his father’s lax discipline, surfaced in his declaration, “I will make myself ki...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116959,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Profeții în 1 Regi","title_en":"Prophets in 1 Kings","content_ro":"<h3>Profeții în 1 Regi<\/h3>\n <p>Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n <p>Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care îl mustrase pe David pentru păcatul său cu Bat-Șeba (2 Sam 12:1-12), a avut un rol crucial în zădărnicirea încercării lui Adonia de a pune mâna pe tronul tatălui său David (1 Regi 1:5-49). Profetul Ahia l-a înștiințat pe Ieroboam că Dumnezeu intenționa să împartă împărăția lui Solomon după moartea acestuia (11:29-39). Mai târziu, Dumnezeu a folosit un profet anonim ca să condamne religia apostată a lui Ieroboam și altarul de la Betel (13:1-10) și ca să arate consecințele neascultării de însărcinarea Domnului (13:11-32). Ahia a reapărut, anunțând judecata Domnului împotriva lui Ieroboam și a urmașilor lui (14:1-16). Profetul Iehu a anunțat judecata asupra împăratului Baeșa pentru că a continuat păcatul lui Ieroboam (16:1-4). În cele din urmă, o mare parte din 1 Regi este dedicată profetului Ilie (17:1–19:21; 21:17-28), care a fost principalul purtător de cuvânt al lui Dumnezeu în timpul domniei împăratului Ahab (deși și alți profeți au fost activi în această perioadă; vezi 20:38-43; 22:17-28).<\/p>\n <p>Profeții din 1 Regi au fost primiți în mod diferit de împărații lui Israel și ai lui Iuda. Înțelepciunea de a asculta de profeții lui Dumnezeu este subliniată pe tot parcursul narațiunii, la fel și pericolul respingerii profeților și a mesajului lor. Prin purtătorii Săi de cuvânt, profeții, Dumnezeu a căutat să prevină catastrofele care urmau să vină din cauza neascultării poporului. Din nefericire, mulți dintre împărați nu au ascultat și nu au luat aminte la profeți, aducând astfel devastarea care fusese vestită mai dinainte.<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>1 Regi 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Regi 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Profeții în 1 Regi Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22). Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care î...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":156111,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Profeții în 1 Regi","title_en":"Prophets in 1 Kings","content_ro":"<h3>Profeții în 1 Regi<\/h3>\n <p>Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n <p>Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care îl mustrase pe David pentru păcatul său cu Bat-Șeba (2 Sam 12:1-12), a avut un rol crucial în zădărnicirea încercării lui Adonia de a pune mâna pe tronul tatălui său David (1 Regi 1:5-49). Profetul Ahia l-a înștiințat pe Ieroboam că Dumnezeu intenționa să împartă împărăția lui Solomon după moartea acestuia (11:29-39). Mai târziu, Dumnezeu a folosit un profet anonim ca să condamne religia apostată a lui Ieroboam și altarul de la Betel (13:1-10) și ca să arate consecințele neascultării de însărcinarea Domnului (13:11-32). Ahia a reapărut, anunțând judecata Domnului împotriva lui Ieroboam și a urmașilor lui (14:1-16). Profetul Iehu a anunțat judecata asupra împăratului Baeșa pentru că a continuat păcatul lui Ieroboam (16:1-4). În cele din urmă, o mare parte din 1 Regi este dedicată profetului Ilie (17:1–19:21; 21:17-28), care a fost principalul purtător de cuvânt al lui Dumnezeu în timpul domniei împăratului Ahab (deși și alți profeți au fost activi în această perioadă; vezi 20:38-43; 22:17-28).<\/p>\n <p>Profeții din 1 Regi au fost primiți în mod diferit de împărații lui Israel și ai lui Iuda. Înțelepciunea de a asculta de profeții lui Dumnezeu este subliniată pe tot parcursul narațiunii, la fel și pericolul respingerii profeților și a mesajului lor. Prin purtătorii Săi de cuvânt, profeții, Dumnezeu a căutat să prevină catastrofele care urmau să vină din cauza neascultării poporului. Din nefericire, mulți dintre împărați nu au ascultat și nu au luat aminte la profeți, aducând astfel devastarea care fusese vestită mai dinainte.<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>1 Regi 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Regi 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Profeții în 1 Regi Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22). Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care î...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":172211,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Profeții în 1 Regi","title_en":"Prophets in 1 Kings","content_ro":"<h3>Profeții în 1 Regi<\/h3>\n <p>Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n <p>Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care îl mustrase pe David pentru păcatul său cu Bat-Șeba (2 Sam 12:1-12), a avut un rol crucial în zădărnicirea încercării lui Adonia de a pune mâna pe tronul tatălui său David (1 Regi 1:5-49). Profetul Ahia l-a înștiințat pe Ieroboam că Dumnezeu intenționa să împartă împărăția lui Solomon după moartea acestuia (11:29-39). Mai târziu, Dumnezeu a folosit un profet anonim ca să condamne religia apostată a lui Ieroboam și altarul de la Betel (13:1-10) și ca să arate consecințele neascultării de însărcinarea Domnului (13:11-32). Ahia a reapărut, anunțând judecata Domnului împotriva lui Ieroboam și a urmașilor lui (14:1-16). Profetul Iehu a anunțat judecata asupra împăratului Baeșa pentru că a continuat păcatul lui Ieroboam (16:1-4). În cele din urmă, o mare parte din 1 Regi este dedicată profetului Ilie (17:1–19:21; 21:17-28), care a fost principalul purtător de cuvânt al lui Dumnezeu în timpul domniei împăratului Ahab (deși și alți profeți au fost activi în această perioadă; vezi 20:38-43; 22:17-28).<\/p>\n <p>Profeții din 1 Regi au fost primiți în mod diferit de împărații lui Israel și ai lui Iuda. Înțelepciunea de a asculta de profeții lui Dumnezeu este subliniată pe tot parcursul narațiunii, la fel și pericolul respingerii profeților și a mesajului lor. Prin purtătorii Săi de cuvânt, profeții, Dumnezeu a căutat să prevină catastrofele care urmau să vină din cauza neascultării poporului. Din nefericire, mulți dintre împărați nu au ascultat și nu au luat aminte la profeți, aducând astfel devastarea care fusese vestită mai dinainte.<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>1 Regi 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Regi 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Profeții în 1 Regi Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22). Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care î...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":211716,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Profeții în 1 Regi","title_en":"Prophets in 1 Kings","content_ro":"<h3>Profeții în 1 Regi<\/h3>\n <p>Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n <p>Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care îl mustrase pe David pentru păcatul său cu Bat-Șeba (2 Sam 12:1-12), a avut un rol crucial în zădărnicirea încercării lui Adonia de a pune mâna pe tronul tatălui său David (1 Regi 1:5-49). Profetul Ahia l-a înștiințat pe Ieroboam că Dumnezeu intenționa să împartă împărăția lui Solomon după moartea acestuia (11:29-39). Mai târziu, Dumnezeu a folosit un profet anonim ca să condamne religia apostată a lui Ieroboam și altarul de la Betel (13:1-10) și ca să arate consecințele neascultării de însărcinarea Domnului (13:11-32). Ahia a reapărut, anunțând judecata Domnului împotriva lui Ieroboam și a urmașilor lui (14:1-16). Profetul Iehu a anunțat judecata asupra împăratului Baeșa pentru că a continuat păcatul lui Ieroboam (16:1-4). În cele din urmă, o mare parte din 1 Regi este dedicată profetului Ilie (17:1–19:21; 21:17-28), care a fost principalul purtător de cuvânt al lui Dumnezeu în timpul domniei împăratului Ahab (deși și alți profeți au fost activi în această perioadă; vezi 20:38-43; 22:17-28).<\/p>\n <p>Profeții din 1 Regi au fost primiți în mod diferit de împărații lui Israel și ai lui Iuda. Înțelepciunea de a asculta de profeții lui Dumnezeu este subliniată pe tot parcursul narațiunii, la fel și pericolul respingerii profeților și a mesajului lor. Prin purtătorii Săi de cuvânt, profeții, Dumnezeu a căutat să prevină catastrofele care urmau să vină din cauza neascultării poporului. Din nefericire, mulți dintre împărați nu au ascultat și nu au luat aminte la profeți, aducând astfel devastarea care fusese vestită mai dinainte.<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>1 Regi 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Regi 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Profeții în 1 Regi Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22). Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care î...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":227463,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Profeții în 1 Regi","title_en":"Prophets in 1 Kings","content_ro":"<h3>Profeții în 1 Regi<\/h3>\n <p>Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n <p>Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care îl mustrase pe David pentru păcatul său cu Bat-Șeba (2 Sam 12:1-12), a avut un rol crucial în zădărnicirea încercării lui Adonia de a pune mâna pe tronul tatălui său David (1 Regi 1:5-49). Profetul Ahia l-a înștiințat pe Ieroboam că Dumnezeu intenționa să împartă împărăția lui Solomon după moartea acestuia (11:29-39). Mai târziu, Dumnezeu a folosit un profet anonim ca să condamne religia apostată a lui Ieroboam și altarul de la Betel (13:1-10) și ca să arate consecințele neascultării de însărcinarea Domnului (13:11-32). Ahia a reapărut, anunțând judecata Domnului împotriva lui Ieroboam și a urmașilor lui (14:1-16). Profetul Iehu a anunțat judecata asupra împăratului Baeșa pentru că a continuat păcatul lui Ieroboam (16:1-4). În cele din urmă, o mare parte din 1 Regi este dedicată profetului Ilie (17:1–19:21; 21:17-28), care a fost principalul purtător de cuvânt al lui Dumnezeu în timpul domniei împăratului Ahab (deși și alți profeți au fost activi în această perioadă; vezi 20:38-43; 22:17-28).<\/p>\n <p>Profeții din 1 Regi au fost primiți în mod diferit de împărații lui Israel și ai lui Iuda. Înțelepciunea de a asculta de profeții lui Dumnezeu este subliniată pe tot parcursul narațiunii, la fel și pericolul respingerii profeților și a mesajului lor. Prin purtătorii Săi de cuvânt, profeții, Dumnezeu a căutat să prevină catastrofele care urmau să vină din cauza neascultării poporului. Din nefericire, mulți dintre împărați nu au ascultat și nu au luat aminte la profeți, aducând astfel devastarea care fusese vestită mai dinainte.<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>1 Regi 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Regi 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Profeții în 1 Regi Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22). Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care î...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":266919,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Profeții în 1 Regi","title_en":"Prophets in 1 Kings","content_ro":"<h3>Profeții în 1 Regi<\/h3>\n <p>Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n <p>Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care îl mustrase pe David pentru păcatul său cu Bat-Șeba (2 Sam 12:1-12), a avut un rol crucial în zădărnicirea încercării lui Adonia de a pune mâna pe tronul tatălui său David (1 Regi 1:5-49). Profetul Ahia l-a înștiințat pe Ieroboam că Dumnezeu intenționa să împartă împărăția lui Solomon după moartea acestuia (11:29-39). Mai târziu, Dumnezeu a folosit un profet anonim ca să condamne religia apostată a lui Ieroboam și altarul de la Betel (13:1-10) și ca să arate consecințele neascultării de însărcinarea Domnului (13:11-32). Ahia a reapărut, anunțând judecata Domnului împotriva lui Ieroboam și a urmașilor lui (14:1-16). Profetul Iehu a anunțat judecata asupra împăratului Baeșa pentru că a continuat păcatul lui Ieroboam (16:1-4). În cele din urmă, o mare parte din 1 Regi este dedicată profetului Ilie (17:1–19:21; 21:17-28), care a fost principalul purtător de cuvânt al lui Dumnezeu în timpul domniei împăratului Ahab (deși și alți profeți au fost activi în această perioadă; vezi 20:38-43; 22:17-28).<\/p>\n <p>Profeții din 1 Regi au fost primiți în mod diferit de împărații lui Israel și ai lui Iuda. Înțelepciunea de a asculta de profeții lui Dumnezeu este subliniată pe tot parcursul narațiunii, la fel și pericolul respingerii profeților și a mesajului lor. Prin purtătorii Săi de cuvânt, profeții, Dumnezeu a căutat să prevină catastrofele care urmau să vină din cauza neascultării poporului. Din nefericire, mulți dintre împărați nu au ascultat și nu au luat aminte la profeți, aducând astfel devastarea care fusese vestită mai dinainte.<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>1 Regi 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Regi 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Profeții în 1 Regi Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22). Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care î...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":282715,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Profeții în 1 Regi","title_en":"Prophets in 1 Kings","content_ro":"<h3>Profeții în 1 Regi<\/h3>\n <p>Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n <p>Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care îl mustrase pe David pentru păcatul său cu Bat-Șeba (2 Sam 12:1-12), a avut un rol crucial în zădărnicirea încercării lui Adonia de a pune mâna pe tronul tatălui său David (1 Regi 1:5-49). Profetul Ahia l-a înștiințat pe Ieroboam că Dumnezeu intenționa să împartă împărăția lui Solomon după moartea acestuia (11:29-39). Mai târziu, Dumnezeu a folosit un profet anonim ca să condamne religia apostată a lui Ieroboam și altarul de la Betel (13:1-10) și ca să arate consecințele neascultării de însărcinarea Domnului (13:11-32). Ahia a reapărut, anunțând judecata Domnului împotriva lui Ieroboam și a urmașilor lui (14:1-16). Profetul Iehu a anunțat judecata asupra împăratului Baeșa pentru că a continuat păcatul lui Ieroboam (16:1-4). În cele din urmă, o mare parte din 1 Regi este dedicată profetului Ilie (17:1–19:21; 21:17-28), care a fost principalul purtător de cuvânt al lui Dumnezeu în timpul domniei împăratului Ahab (deși și alți profeți au fost activi în această perioadă; vezi 20:38-43; 22:17-28).<\/p>\n <p>Profeții din 1 Regi au fost primiți în mod diferit de împărații lui Israel și ai lui Iuda. Înțelepciunea de a asculta de profeții lui Dumnezeu este subliniată pe tot parcursul narațiunii, la fel și pericolul respingerii profeților și a mesajului lor. Prin purtătorii Săi de cuvânt, profeții, Dumnezeu a căutat să prevină catastrofele care urmau să vină din cauza neascultării poporului. Din nefericire, mulți dintre împărați nu au ascultat și nu au luat aminte la profeți, aducând astfel devastarea care fusese vestită mai dinainte.<\/p>\n <p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n <p>1 Regi 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Regi 17:13-15<\/p>","content_en":"<h3>Prophets in 1 Kings<\/h3>\n<p>God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22).<\/p>\n<p>Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regarding his sin with Bathsheba (2 Sam 12:1-12), played a crucial role in counteracting Adonijah’s attempt to seize his father David’s throne (1 Kgs 1:5-49). The prophet Ahijah informed Jeroboam that God intended to divide Solomon’s kingdom after his death (11:29-39). Later, God used an unnamed prophet to condemn Jeroboam’s apostate religion and the altar at Bethel (13:1-10) and to demonstrate the consequences of disobeying the Lord’s commission (13:11-32). Ahijah reappeared, announcing the Lord’s judgment against Jeroboam and his heirs (14:1-16). The prophet Jehu announced judgment on King Baasha for continuing in Jeroboam’s sin (16:1-4). Finally, a large portion of 1 Kings is devoted to the prophet Elijah (17:1–19:21; 21:17-28), who was God’s primary spokesman during King Ahab’s reign (though other prophets were also active during this period; see 20:38-43; 22:17-28).<\/p>\n<p>The prophets in 1 Kings received varied reception from the kings of Israel and Judah. The wisdom of listening to God’s prophets is highlighted throughout the narrative, as is the danger of rejecting the prophets and their message. Through his spokesmen, the prophets, God sought to prevent the catastrophes that were forthcoming based on the disobedience of the people. Unfortunately, many of the kings failed to listen to and heed the prophets, thereby bringing about the devastation that had been forewarned.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 11:29-39; 13:1-32; 14:1-16; 16:2-4; 17:1–18:46; 19:1-21; 20:35-43; 21:17-28; 22:10-28; 2 Kgs 17:13-15<\/p>","summary_ro":"Profeții în 1 Regi Profeții lui Dumnezeu au avut un rol major în regatele Vechiului Testament, Israel și Iuda. Ei au slujit nevoilor zilnice ale oamenilor, i-au confruntat pe împărați și pe preoți cu privire la apostazia lor și au făcut multe minuni. Ei au adus anunțuri despre planurile viitoare ale lui Dumnezeu (1 Regi 11:29-32; 17:1), în special mesaje de judecată (13:1-2; 20:42; 21:20-23; 22:20-22). Mai multe exemple din 1 Regi ilustrează rolul profeților. Profetul credincios Natan, care î...","summary_en":"Prophets in 1 Kings God’s prophets played a major role in the Old Testament kingdoms of Israel and Judah. They ministered to people’s everyday needs, confronted kings and priests over their apostasy, and performed many miracles. They brought announcements of God’s coming plans (1 Kgs 11:29-32; 17:1), especially messages of judgment (13:1-2; 20:42; 21:20-23; 22:20-22). Several examples from 1 Kings serve to illustrate the prophets’ role. The faithful prophet Nathan, who had rebuked David regar...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":96704,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124330,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135065,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179582,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189952,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234834,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":245270,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19904,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","content_en":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","summary_ro":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","summary_en":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102102,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:7","title_en":"Study Note: 1 Împărați 1:7","content_ro":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","summary_ro":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","summary_en":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129728,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:7","title_en":"Study Note: 1 Împărați 1:7","content_ro":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","summary_ro":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","summary_en":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145872,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:7","title_en":"Study Note: 1 Împărați 1:7","content_ro":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","summary_ro":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","summary_en":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184980,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:7","title_en":"Study Note: 1 Împărați 1:7","content_ro":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","summary_ro":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","summary_en":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200767,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:7","title_en":"Study Note: 1 Împărați 1:7","content_ro":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","summary_ro":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","summary_en":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240232,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:7","title_en":"Study Note: 1 Împărați 1:7","content_ro":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","summary_ro":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","summary_en":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256082,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:7","title_en":"Study Note: 1 Împărați 1:7","content_ro":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","content_en":"<p><strong>1:7<\/strong> <em>Joab<\/em>, David’s military commander, and <em>Abiathar<\/em>, the high <em>priest<\/em>, gave <em>Adonijah<\/em> powerful military and religious backing in his pursuit of the throne.<\/p>","summary_ro":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","summary_en":"1:7 Joab, David’s military commander, and Abiathar, the high priest, gave Adonijah powerful military and religious backing in his pursuit of the throne.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":97447,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125073,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136552,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":180325,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":191437,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":235577,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":246757,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4243,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Benaiah","title_en":"Benaiah","content_ro":"<h3>BENAIAH<\/h3>\n<p>Popular name meaning “the Lord has built,” used primarily by Levites.<\/p>\n<p>1. Son of Jehoiada the priest, from the south Judean town of Kabzeel. Benaiah was engaged in military service, and his loyalty gained for him the rank of commander in chief of the army during the reign of Solomon (1 Kgs 2:35; 4:4).<\/p>\n<p>Before David became king, Benaiah distinguished himself in a number of daring military and protective feats to become one of the mighty men (2 Sm 23:20-22) during David’s flight from King Saul. He attained command of “the thirty” (1 Chr 27:6), a group second only to “the three” of highest valor (2 Sm 23:23). He later had a high place in the armed forces when Joab was commander in chief and was placed over King David’s elite troops, the Cherethites and Pelethites (8:18). He was also made third commander by David, with 24,000 men under him, and with annual responsibility for priestly service in the temple during the third month of the year (1 Chr 27:5-6).<\/p>\n<p>Benaiah stayed loyal to David during the rebellion of Absalom (2 Sm 20:23; see 15:18) as well as during the attempt by Adonijah to seize David’s throne (1 Kgs 1:8), and therefore had the privilege of assisting in Solomon’s coronation at Gihon (vv 32-40). As army commander and chief bodyguard to Solomon he was responsible for executing Adonijah (2:25), Joab (v 34), and Shimei (v 46) by orders of the new king.<\/p>\n<li>2. Warrior from the town of Pirathon who was among David’s mighty men known as “the thirty” (2 Sm 23:30; 1 Chr 11:31). Benaiah commanded the 11th division of the army in the rotation system established by David (1 Chr 27:14).<\/li>\n<li>3. Prince in Simeon’s tribe who participated in the conquest of Gedor during Hezekiah’s reign (1 Chr 4:36).<\/li>\n<li> 4. Levitical musician who played the harp when King David brought the ark to Jerusalem (1 Chr 15:18, 20; 16:5, <span>rsv<\/span>). Afterward, he was appointed to minister daily before the ark under the direction of Asaph (16:5).<\/li>\n<li> 5. Priestly musician who blew the trumpet before the ark when King David brought it to Jerusalem (1 Chr 15:24). Afterward he was appointed to play regularly before the ark (16:6).<\/li>\n<li> 6. Father of Jehoiada, King David’s counselor after the death of Ahithophel (1 Chr 27:34; see also 2 Sm 17:1-14).<\/li>\n<li> 7. Levite Asaph’s descendant and grandfather of Jahaziel (2 Chr 20:14). Jahaziel delivered an encouraging prophecy to King Jehoshaphat of Judah before his battle against the Moabites and Ammonites (vv 1-29).<\/li>\n<li> 8. Levite appointed by King Hezekiah to help oversee the tithes and contributions brought to the temple (2 Chr 31:13).<\/li>\n<li> 9. Parosh’s son (or descendant), who obeyed Ezra’s exhortation to divorce his pagan wife after the Babylonian exile (Ezr 10:25).<\/li>\n<li>10. Pahath-moab’s son (or descendant), who also obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>11. Bani’s son (or descendant), another who divorced his pagan wife after the exile (Ezr 10:35).<\/li>\n<li>12. Nebo’s son (or descendant), who also divorced his pagan wife after the exile (Ezr 10:43).<\/li>\n<li>13. Pelatiah’s father (Ez 11:1, 13). Pelatiah was a prince of the people of Israel during the time of the prophet Ezekiel.<\/li>","content_en":"<h3>BENAIAH<\/h3>\n<p>Popular name meaning “the Lord has built,” used primarily by Levites.<\/p>\n<p>1. Son of Jehoiada the priest, from the south Judean town of Kabzeel. Benaiah was engaged in military service, and his loyalty gained for him the rank of commander in chief of the army during the reign of Solomon (1 Kgs 2:35; 4:4).<\/p>\n<p>Before David became king, Benaiah distinguished himself in a number of daring military and protective feats to become one of the mighty men (2 Sm 23:20-22) during David’s flight from King Saul. He attained command of “the thirty” (1 Chr 27:6), a group second only to “the three” of highest valor (2 Sm 23:23). He later had a high place in the armed forces when Joab was commander in chief and was placed over King David’s elite troops, the Cherethites and Pelethites (8:18). He was also made third commander by David, with 24,000 men under him, and with annual responsibility for priestly service in the temple during the third month of the year (1 Chr 27:5-6).<\/p>\n<p>Benaiah stayed loyal to David during the rebellion of Absalom (2 Sm 20:23; see 15:18) as well as during the attempt by Adonijah to seize David’s throne (1 Kgs 1:8), and therefore had the privilege of assisting in Solomon’s coronation at Gihon (vv 32-40). As army commander and chief bodyguard to Solomon he was responsible for executing Adonijah (2:25), Joab (v 34), and Shimei (v 46) by orders of the new king.<\/p>\n<li>2. Warrior from the town of Pirathon who was among David’s mighty men known as “the thirty” (2 Sm 23:30; 1 Chr 11:31). Benaiah commanded the 11th division of the army in the rotation system established by David (1 Chr 27:14).<\/li>\n<li>3. Prince in Simeon’s tribe who participated in the conquest of Gedor during Hezekiah’s reign (1 Chr 4:36).<\/li>\n<li> 4. Levitical musician who played the harp when King David brought the ark to Jerusalem (1 Chr 15:18, 20; 16:5, <span>rsv<\/span>). Afterward, he was appointed to minister daily before the ark under the direction of Asaph (16:5).<\/li>\n<li> 5. Priestly musician who blew the trumpet before the ark when King David brought it to Jerusalem (1 Chr 15:24). Afterward he was appointed to play regularly before the ark (16:6).<\/li>\n<li> 6. Father of Jehoiada, King David’s counselor after the death of Ahithophel (1 Chr 27:34; see also 2 Sm 17:1-14).<\/li>\n<li> 7. Levite Asaph’s descendant and grandfather of Jahaziel (2 Chr 20:14). Jahaziel delivered an encouraging prophecy to King Jehoshaphat of Judah before his battle against the Moabites and Ammonites (vv 1-29).<\/li>\n<li> 8. Levite appointed by King Hezekiah to help oversee the tithes and contributions brought to the temple (2 Chr 31:13).<\/li>\n<li> 9. Parosh’s son (or descendant), who obeyed Ezra’s exhortation to divorce his pagan wife after the Babylonian exile (Ezr 10:25).<\/li>\n<li>10. Pahath-moab’s son (or descendant), who also obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>11. Bani’s son (or descendant), another who divorced his pagan wife after the exile (Ezr 10:35).<\/li>\n<li>12. Nebo’s son (or descendant), who also divorced his pagan wife after the exile (Ezr 10:43).<\/li>\n<li>13. Pelatiah’s father (Ez 11:1, 13). Pelatiah was a prince of the people of Israel during the time of the prophet Ezekiel.<\/li>","summary_ro":"BENAIAH Popular name meaning “the Lord has built,” used primarily by Levites. 1. Son of Jehoiada the priest, from the south Judean town of Kabzeel. Benaiah was engaged in military service, and his loyalty gained for him the rank of commander in chief of the army during the reign of Solomon (1 Kgs 2:35; 4:4). Before David became king, Benaiah distinguished himself in a number of daring military and protective feats to become one of the mighty men (2 Sm 23:20-22) during David’s flight from King...","summary_en":"BENAIAH Popular name meaning “the Lord has built,” used primarily by Levites. 1. Son of Jehoiada the priest, from the south Judean town of Kabzeel. Benaiah was engaged in military service, and his loyalty gained for him the rank of commander in chief of the army during the reign of Solomon (1 Kgs 2:35; 4:4). Before David became king, Benaiah distinguished himself in a number of daring military and protective feats to become one of the mighty men (2 Sm 23:20-22) during David’s flight from King...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32650,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rei","title_en":"Rei","content_ro":"<h3>REI<\/h3>\n<p>Officer who supported Solomon when Adonijah attempted to become king near the end of David’s reign (1 Kgs 1:8).<\/p>","content_en":"<h3>REI<\/h3>\n<p>Officer who supported Solomon when Adonijah attempted to become king near the end of David’s reign (1 Kgs 1:8).<\/p>","summary_ro":"REI Officer who supported Solomon when Adonijah attempted to become king near the end of David’s reign (1 Kgs 1:8).","summary_en":"REI Officer who supported Solomon when Adonijah attempted to become king near the end of David’s reign (1 Kgs 1:8).","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35108,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Shimei","title_en":"Shimei","content_ro":"<h3>SHIMEI<\/h3>\n<li>1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13).<\/li>\n<li>2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his shameful behavior, entreated David’s forgiveness, and received the king’s pardon (19:16-23). After David’s death, King Solomon ordered Shimei to settle in Jerusalem and never to leave the city for any reason. Shimei disobeyed the decree and was killed (1 Kgs 2:8, 36-44).<\/li>\n<li> 3. Brother of David and the father of Jonathan (2 Sm 21:21); alternately called Shammah in 1 Samuel 16:9. <em>See<\/em> Shammah #2.<\/li>\n<li> 4. One of David’s court officials who did not support Adonijah’s attempt to set himself up as king (1 Kgs 1:8).<\/li>\n<li> 5. Benjaminite, the son of Ela and one of King Solomon’s officials who oversaw the royal household (1 Kgs 4:18); perhaps identical with #4 above.<\/li>\n<li> 6. Judahite, the son of Pedaiah, the brother of Zerubbabel, and a descendant of David through Solomon’s line (1 Chr 3:19).<\/li>\n<li> 7. Simeonite, the son of Zaccur and the father of 16 sons and 6 daughters (1 Chr 4:26-27).<\/li>\n<li> 8. Reubenite, the son of Gog and the father of Micah (1 Chr 5:4).<\/li>\n<li> 9. Son of Libni, the father of Uzzah, and a descendant of Levi through Merari’s line (1 Chr 6:29).<\/li>\n<li>10. Gershonite Levite, the son of Jahath, the father of Zimmah, and an ancestor of Asaph who served as a leader of the musicians in the sanctuary during David’s reign (1 Chr 6:42).<\/li>\n<li>11. Benjaminite, the father of nine sons and a head of his father’s house (1 Chr 8:21); alternately called Shema in verse 13. <em>See<\/em> Shema (Person) #3.<\/li>\n<li>12. Gershonite Levite, and the father of three sons in the house of Ladan (1 Chr 23:9).<\/li>\n<li>13. Son of Jeduthun and the leader of the 10th of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 17).<\/li>\n<li>14. Ramathite, and a member of King David’s staff who had charge of David’s vineyards (1 Chr 27:27).<\/li>\n<li>15. Son of Heman, the brother of Jehuel, and one of the Levites selected to cleanse the house of the Lord during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14).<\/li>\n<li>16. Levite, and the brother of Conaniah appointed by King Hezekiah of Judah to oversee the administration of the temple contributions in Jerusalem (2 Chr 31:12-13).<\/li>\n<li>17–19. Three men, a Levite, Hashum’s son, and Binnui’s son, who were encouraged by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:23, 33, 38)<\/li>\n<li>20. Son of Kish and grandfather of Mordecai (Est 2:5).<\/li>","content_en":"<h3>SHIMEI<\/h3>\n<li>1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13).<\/li>\n<li>2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his shameful behavior, entreated David’s forgiveness, and received the king’s pardon (19:16-23). After David’s death, King Solomon ordered Shimei to settle in Jerusalem and never to leave the city for any reason. Shimei disobeyed the decree and was killed (1 Kgs 2:8, 36-44).<\/li>\n<li> 3. Brother of David and the father of Jonathan (2 Sm 21:21); alternately called Shammah in 1 Samuel 16:9. <em>See<\/em> Shammah #2.<\/li>\n<li> 4. One of David’s court officials who did not support Adonijah’s attempt to set himself up as king (1 Kgs 1:8).<\/li>\n<li> 5. Benjaminite, the son of Ela and one of King Solomon’s officials who oversaw the royal household (1 Kgs 4:18); perhaps identical with #4 above.<\/li>\n<li> 6. Judahite, the son of Pedaiah, the brother of Zerubbabel, and a descendant of David through Solomon’s line (1 Chr 3:19).<\/li>\n<li> 7. Simeonite, the son of Zaccur and the father of 16 sons and 6 daughters (1 Chr 4:26-27).<\/li>\n<li> 8. Reubenite, the son of Gog and the father of Micah (1 Chr 5:4).<\/li>\n<li> 9. Son of Libni, the father of Uzzah, and a descendant of Levi through Merari’s line (1 Chr 6:29).<\/li>\n<li>10. Gershonite Levite, the son of Jahath, the father of Zimmah, and an ancestor of Asaph who served as a leader of the musicians in the sanctuary during David’s reign (1 Chr 6:42).<\/li>\n<li>11. Benjaminite, the father of nine sons and a head of his father’s house (1 Chr 8:21); alternately called Shema in verse 13. <em>See<\/em> Shema (Person) #3.<\/li>\n<li>12. Gershonite Levite, and the father of three sons in the house of Ladan (1 Chr 23:9).<\/li>\n<li>13. Son of Jeduthun and the leader of the 10th of 24 divisions of musicians trained for service in the sanctuary during David’s reign (1 Chr 25:3, 17).<\/li>\n<li>14. Ramathite, and a member of King David’s staff who had charge of David’s vineyards (1 Chr 27:27).<\/li>\n<li>15. Son of Heman, the brother of Jehuel, and one of the Levites selected to cleanse the house of the Lord during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14).<\/li>\n<li>16. Levite, and the brother of Conaniah appointed by King Hezekiah of Judah to oversee the administration of the temple contributions in Jerusalem (2 Chr 31:12-13).<\/li>\n<li>17–19. Three men, a Levite, Hashum’s son, and Binnui’s son, who were encouraged by Ezra to divorce their foreign wives during the postexilic era (Ezr 10:23, 33, 38)<\/li>\n<li>20. Son of Kish and grandfather of Mordecai (Est 2:5).<\/li>","summary_ro":"SHIMEI 1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13). 2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his sh...","summary_en":"SHIMEI 1. Son of Gershon, the grandson of Levi, and the brother of Libni (Ex 6:17; Nm 3:18; 1 Chr 6:17). He was the father of four sons and the founder of the Shimeite family (Nm 3:21; 1 Chr 23:7, 10; Zech 12:13). 2. Benjaminite, and the son of Gera from the house of Saul. He met King David at the village of Bahurim during the king’s journey from Jerusalem to Mahanaim. Here Shimei bitterly opposed David, cursing him for the ruin of Saul’s house (2 Sm 16:5-13). Later, Shimei repented of his sh...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102103,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:8","title_en":"Study Note: 1 Împărați 1:8","content_ro":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","content_en":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","summary_ro":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","summary_en":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129729,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:8","title_en":"Study Note: 1 Împărați 1:8","content_ro":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","content_en":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","summary_ro":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","summary_en":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145874,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:8","title_en":"Study Note: 1 Împărați 1:8","content_ro":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","content_en":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","summary_ro":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","summary_en":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184981,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:8","title_en":"Study Note: 1 Împărați 1:8","content_ro":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","content_en":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","summary_ro":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","summary_en":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200769,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:8","title_en":"Study Note: 1 Împărați 1:8","content_ro":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","content_en":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","summary_ro":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","summary_en":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240233,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:8","title_en":"Study Note: 1 Împărați 1:8","content_ro":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","content_en":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","summary_ro":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","summary_en":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256084,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:8","title_en":"Study Note: 1 Împărați 1:8","content_ro":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","content_en":"<p><strong>1:8<\/strong> Solomon also had influential friends supporting his right to become king. <em>Zadok<\/em> was in the priestly line of Eleazar, <em>Benaiah<\/em> commanded David’s <em>bodyguard<\/em> and his thirty mighty men (2 Sam 23:20-23), <em>Shimei<\/em> was one of Solomon’s district governors (1 Kgs 4:18), and <em>Nathan<\/em> was David’s trusted <em>prophet<\/em>. <em>Rei<\/em> is unknown beyond this verse.<\/p>","summary_ro":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","summary_en":"1:8 Solomon also had influential friends supporting his right to become king. Zadok was in the priestly line of Eleazar, Benaiah commanded David’s bodyguard and his thirty mighty men (2 Sam 23:20-23), Shimei was one of Solomon’s district governors (1 Kgs 4:18), and Nathan was David’s trusted prophet. Rei is unknown beyond this verse.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":3650,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Banquet","title_en":"Banquet","content_ro":"<h3>BANQUET<\/h3>\n<p>Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at harvest (Jgs 9:27; Ru 3:1-3); at the shearing of sheep (1 Sm 25:11; 2 Sm 13:23-29); at the arrival of guests (Gn 19:3); at the weaning of a child (21:8); at coronations (1 Kgs 1:9, 19-25); on various state occasions (Est 1:3-9; 2:18; 5:4-8); and for many other reasons.<\/p>\n<p>Many customs associated with banquets in the ancient Near East are portrayed in the Bible and in extrabiblical literature; wall reliefs and carvings from some excavations also depict banquet scenes. The sequence of banquet preparation in Proverbs 9:2-5, Matthew 22:1-14, and Luke 14:15-24 is also known from the legend of King Keret in Ugaritic literature: (1) preparation of the foods, (2) sending messengers with the invitation and announcement that all is ready, and (3) the presentation of food and wine in order. The prophet Amos portrays a lavish feast and shows the main eating customs (Am 6:4-6). Meals were ordinarily taken while reclining on a couch before a table (Est 1:6; Ez 23:41; Am 6:4; Mt 9:10; Lk 7:49; 14:10, 15).<\/p>\n<p>Banquet imagery is prominent in both Testaments with reference to the kingdom of God. Isaiah foresaw the judgment of the nations and the deliverance of Israel followed by the Lord’s reign over his people (Is 24:23); inauguration of that reign is accompanied by a huge banquet to which all peoples are invited (Is 25:6-8; cf. Lk 13:29). Meals shared following the sacrifice of animals in the OT prefigure that great feast when there will be no more death, tears, or reproach for the people of God (Is 25:7; cf. Rv 21:4). The banquet of the new covenant likewise directs attention to the future, when the redeemed will drink fine wine (Is 25:6) with Christ in the kingdom of God (Lk 22:14-20). By participating in the Lord’s Supper (Communion), all Christians anticipate that great feast.<\/p>\n<p>That future, final banquet in the kingdom of God is also pictured specifically as a wedding feast; all is in readiness, the invitation is issued to many, but few are chosen (Mt 22:1-14). The church looks forward to the marriage feast of the Lamb (Rv 19:7-9).<\/p>","content_en":"<h3>BANQUET<\/h3>\n<p>Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at harvest (Jgs 9:27; Ru 3:1-3); at the shearing of sheep (1 Sm 25:11; 2 Sm 13:23-29); at the arrival of guests (Gn 19:3); at the weaning of a child (21:8); at coronations (1 Kgs 1:9, 19-25); on various state occasions (Est 1:3-9; 2:18; 5:4-8); and for many other reasons.<\/p>\n<p>Many customs associated with banquets in the ancient Near East are portrayed in the Bible and in extrabiblical literature; wall reliefs and carvings from some excavations also depict banquet scenes. The sequence of banquet preparation in Proverbs 9:2-5, Matthew 22:1-14, and Luke 14:15-24 is also known from the legend of King Keret in Ugaritic literature: (1) preparation of the foods, (2) sending messengers with the invitation and announcement that all is ready, and (3) the presentation of food and wine in order. The prophet Amos portrays a lavish feast and shows the main eating customs (Am 6:4-6). Meals were ordinarily taken while reclining on a couch before a table (Est 1:6; Ez 23:41; Am 6:4; Mt 9:10; Lk 7:49; 14:10, 15).<\/p>\n<p>Banquet imagery is prominent in both Testaments with reference to the kingdom of God. Isaiah foresaw the judgment of the nations and the deliverance of Israel followed by the Lord’s reign over his people (Is 24:23); inauguration of that reign is accompanied by a huge banquet to which all peoples are invited (Is 25:6-8; cf. Lk 13:29). Meals shared following the sacrifice of animals in the OT prefigure that great feast when there will be no more death, tears, or reproach for the people of God (Is 25:7; cf. Rv 21:4). The banquet of the new covenant likewise directs attention to the future, when the redeemed will drink fine wine (Is 25:6) with Christ in the kingdom of God (Lk 22:14-20). By participating in the Lord’s Supper (Communion), all Christians anticipate that great feast.<\/p>\n<p>That future, final banquet in the kingdom of God is also pictured specifically as a wedding feast; all is in readiness, the invitation is issued to many, but few are chosen (Mt 22:1-14). The church looks forward to the marriage feast of the Lamb (Rv 19:7-9).<\/p>","summary_ro":"BANQUET Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at har...","summary_en":"BANQUET Lavish ceremonial meal, usually held in honor of some notable event or person; also a symbol of the feast to be given by Christ in the kingdom of God. Banqueting and feasting were major parts of the social and religious life of biblical times. In addition to the religious feasts prescribed by Mosaic law, banquets and feasts were celebrated on nearly any occasion of joy or solemnity: at the ratification of covenants (Gn 26:30; 31:54; Ex 24:11); at weddings (Gn 29:22; Jgs 14:10); at har...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10841,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"En-Rogel","title_en":"En-Rogel","content_ro":"<h3>EN-ROGEL<\/h3>\n<p>Spring that was an important landmark identifying the boundary line between the tribes of Judah and Benjamin (Jos 15:7; 18:16). Jonathan and Ahimaaz hid at En-rogel when they were spying on Absalom’s troops for King David (2 Sm 17:17), and from there a maidservant delivered their messages to the king. Here also Adonijah sacrificed sheep, oxen, and goats when he anticipated David’s death and wished to set himself up as king (1 Kgs 1:9).<\/p>\n<p>Of the two suggested locations for En-rogel, the older suggestion identifies it with a spring in a cave near Siloam, on the west side of the Kidron Valley, known as the Virgin’s Fount. There is strong evidence, however, that this is actually the Gihon Spring (1 Kgs 1:33), which is mentioned as distinct from En-rogel. A more likely suggestion is another spring south of Jerusalem known as the Well of Job.<\/p>","content_en":"<h3>EN-ROGEL<\/h3>\n<p>Spring that was an important landmark identifying the boundary line between the tribes of Judah and Benjamin (Jos 15:7; 18:16). Jonathan and Ahimaaz hid at En-rogel when they were spying on Absalom’s troops for King David (2 Sm 17:17), and from there a maidservant delivered their messages to the king. Here also Adonijah sacrificed sheep, oxen, and goats when he anticipated David’s death and wished to set himself up as king (1 Kgs 1:9).<\/p>\n<p>Of the two suggested locations for En-rogel, the older suggestion identifies it with a spring in a cave near Siloam, on the west side of the Kidron Valley, known as the Virgin’s Fount. There is strong evidence, however, that this is actually the Gihon Spring (1 Kgs 1:33), which is mentioned as distinct from En-rogel. A more likely suggestion is another spring south of Jerusalem known as the Well of Job.<\/p>","summary_ro":"EN-ROGEL Spring that was an important landmark identifying the boundary line between the tribes of Judah and Benjamin (Jos 15:7; 18:16). Jonathan and Ahimaaz hid at En-rogel when they were spying on Absalom’s troops for King David (2 Sm 17:17), and from there a maidservant delivered their messages to the king. Here also Adonijah sacrificed sheep, oxen, and goats when he anticipated David’s death and wished to set himself up as king (1 Kgs 1:9). Of the two suggested locations for En-rogel, the...","summary_en":"EN-ROGEL Spring that was an important landmark identifying the boundary line between the tribes of Judah and Benjamin (Jos 15:7; 18:16). Jonathan and Ahimaaz hid at En-rogel when they were spying on Absalom’s troops for King David (2 Sm 17:17), and from there a maidservant delivered their messages to the king. Here also Adonijah sacrificed sheep, oxen, and goats when he anticipated David’s death and wished to set himself up as king (1 Kgs 1:9). Of the two suggested locations for En-rogel, the...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28315,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Offerings and Sacrifices","title_en":"Offerings and Sacrifices","content_ro":"<h3>OFFERINGS AND SACRIFICES<\/h3>\n<p>Major ritual expressions of religious life with accompanying rites, such as libations, effusions, and sacred meals. The ideology expressed in Israel’s ritual complex made its religion unique in the ancient Near East. The concepts of OT ritual also underlie NT theology with regard to sin and reconciliation to God through the atoning death of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PerformanceandOrderofSacrifices\">Performance and Order of Sacrifices<\/p>\n<p>The main source for a description of the correct performance of sacrificial ritual is the opening section of Leviticus (Lv 1–7). It consists of two separate parts. The first (1:1–6:7) is didactic, dealing with two categories of sacrifice: those of a “pleasing odor,” namely, the burnt (1:1-17), the grain (2:1-16), and the peace offerings (3:1-17); and the expiatory sacrifices, namely, the sin (4:1–5:13) and the guilt or trespass offerings (5:14–6:7). Attention is paid to the minute details of each ritual, and they are grouped according to their logical or conceptual associations.<\/p>\n<p>The grain (or cereal) offering follows the burnt offering because it always accompanied it in actual practice (Nm 15:1-21; chs 28–29); it also went with the peace offering (Lv 7:12-14; Nm 15:3-4). Special emphasis is placed on burning the inward parts of a sacrifice on the altar to make a “pleasing odor to the Lord” (Lv 1:9, 17; 2:2, 9, 12; 3:5, 11, 16). When the Lord smelled the pleasing odor (Gn 8:21), it was a sign of divine favor; refusal indicated God’s displeasure (Lv 26:31). The officiating priest evidently knew how to read the signs and would tell the offerer whether his sacrifice had been accepted (1 Sm 26:19; cf. Am 5:21-23).<\/p>\n<p>The sin and guilt offerings were expiatory (Lv 4:1–6:7, 20). The situations requiring such offerings are listed, and special emphasis is laid on the handling of the blood in the ritual.<\/p>\n<p>The second major section in this passage (Lv 6:8–7:38) stresses the administrative details for the various offerings. This section consists of a series of “instructions” for each type of offering pertaining to the distribution of the sacrificial materials. Some went to the priest(s), some went to the offerer, and others were burned on the altar or disposed of outside the camp. Those sacrifices designated as “most holy” were to be eaten only by qualified members of the priesthood (Lv 2:3, 10; 10:12-17; 14:13; Nm 18:9).<\/p>\n<p>The burnt offering is discussed first because it was entirely consumed on the altar (and thus not eaten by anyone). After it, there follow the sacrifices distributed to the officiants (Lv 6:17, 26, 29; 7:1, 6), and at the end come the peace offerings, a significant portion of which was returned to the offender.<\/p>\n<p>The order in which the sacrifices are treated in this passage also corresponds to their relative frequency in the rituals of the sacred calendar (Nm 28:19; 2 Chr 31:3; Ez 45:17). This would be particularly important for the priests and Levites on duty at the temple because they were responsible for the logistics of the daily sacrificial ritual, especially on the high holidays; management of the temple storehouse was a formidable task (1 Chr 23:28-32; 26:15, 20-22; 2 Chr 13:10-11; 30:3-19; 34:9-11).<\/p>\n<p>Each section concerning a particular offering concludes with the logistic or administrative details peculiar to it. There then follows a summary of the matters treated thus far (Lv 7:7-10), and the section concludes with a treatment of the peace offerings (vv 11-36). The latter did not play a role in the sacred calendar except during the Feast of Weeks (23:19-20); on all other occasions, with the two exceptions of the Nazirite vow and the installation of the priesthood, peace offerings were purely voluntary sacrifices and thus not subject to any fixed bookkeeping.<\/p>\n<p>In other biblical contexts, the sacrifices are listed according to the same “bookkeeping” or “administrative” order: burnt, grain, and drink; sin (or guilt); and sometimes peace offerings. An example is the roster of donations made by the tribal leaders for dedication of the altar (Nm 7). The information is organized like an everyday ledger from the temple storehouse; the summary classifies the animals as burnt, grain, sin, and peace offerings (vv 87-88) in accordance with the respective entries from each donor (vv 15-17). The Levitical scribe had two purposes for such a record: to credit the offerers and to record the treasures and food supplies coming in. Much of the foodstuffs being given as offerings was actually apportioned to the officiating priests (Nm 18:8-11; 2 Chr 31:4-19).<\/p>\n<p>When prescriptions were made as to the type and number of offerings to be brought (e.g., Nm 15:24), the “bookkeeping” order is generally followed. This was true of the calendarial sacrifices; burnt and grain offerings and libations were listed, followed by a sin offering for each of the following: New Moon (Nm 28:11-15), each day of Passover (vv 19-22), the Festival of Weeks (Lv 23:18-19; Nm 28:27-30), Trumpets (29:2-5), Day of Atonement (vv 8-11), and each day of the Feast of Tabernacles (vv 12-16).<\/p>\n<p>For sacrifices required in specific cases, the instructions as to what offerings to bring follow this sequence (e.g., the purification of a woman after giving birth, Lv 12:6-8). Note also the offerings given at the successful termination of a Nazirite vow; the Nazirite brought burnt, sin, and peace offerings (with some special grain offerings, Nm 6:14-15). However, the priest conducted the actual ritual according to a different order; the sin offering was made first, followed by the burnt offering and finally the peace offering (vv 16-17). In the case of an incomplete vow, the first step was to offer a sin offering and then a burnt offering to renew the vow (v 11). The reconsecration of the Nazirite required a separate guilt offering—a distinct ritual act (v 12).<\/p>\n<p>The description of the offerings made by the prince of Israel in the latter days presents the same contrast between the two orders of sacrifices. On festival holidays the prince brought burnt, grain, and drink offerings, but he offered them as sin, grain, burnt, and peace offerings (Ez 45:17). This second order of sacrifices in which the sin offering precedes the burnt offering was also followed in the rededication of the altar (43:18-27).<\/p>\n<p>The same “procedural” sequence of sacrifices appears in other instances: the purification of the leper—guilt and sin offerings (Lv 14:19), followed by a burnt offering (vv 12-20); the man with a discharge—sin and burnt offerings (15:15); likewise the woman with a discharge (v 30). The same order is followed for the sacrifices on the Day of Atonement (16:3-6, 11, 15, 24).<\/p>\n<p>The book of Leviticus furnishes two examples of the proper order in which sacrifices were offered. One is the ordination of Aaron and his sons. The sin offering came first and then the burnt offering (Ex 29:10-18; Lv 8:14-21). The focal point in this ritual was the sacrifice of ordination, or literally “installation,” a special form of peace offering (Ex 29:19-34; Lv 8:22-29). The second passage is the formal inauguration of the sacrificial system at the tabernacle (Lv 9). The sacrifices for Aaron were sin and burnt offerings, followed by those for the people: sin, burnt, grain, and peace offerings (9:7-22).<\/p>\n<p>The same sequence is followed at the cleansing and restoration of the temple in Jerusalem conducted by King Hezekiah (2 Chr 29:20-36). A great sin offering was first, followed by the burnt offerings accompanied by music and song. Then the king proclaimed that the people had committed themselves to the Lord; in this new state of purity they could now share in the sacrifices of devotion (burnt offerings) and thanksgiving (peace offerings).<\/p>\n<p>The procedural order of the sacrifices embodies the OT ideology of how God may be approached. First, atonement for sin had to be made and then total consecration of self; these are symbolized by the sin and\/or guilt offerings and the burnt and grain offerings, respectively. When these conditions were met, the offerer could express his continued devotion by more burnt offerings and also take part in the fellowship sacrifices (peace offerings) in which he himself got a large portion of the slaughtered animal (to share with his friends and the poor in his community; Dt 12:17-19).<\/p>\n<p class=\"h2\" id=\"DescriptionofSacrifices\">Description of Sacrifices<\/p>\n<p>The ensuing description of the different types of sacrifice will treat them in accordance with the “procedural” order, that is, as symbolic stages in one’s approach to God.<\/p>\n<h5>Expiation<\/h5>\n<p>These two offerings were required for making atonement for sins and trespasses:<\/p>\n<p>1. Sin offering (Lv 4:1–5:13; 6:24-30). Different animals were specified in accordance with the rank of the offerer. A high priest had to bring a young bull (4:3), as did the congregation as a whole (v 14), except when the matter was a ritual infraction (Nm 15:24). A ruler would bring a male goat (Lv 4:23), but a commoner could provide a female goat (v 28; Nm 15:27) or a lamb (Lv 4:32). If he was indigent, he could offer two turtledoves or two young pigeons (one of which would be a burnt offering; 5:7), or if he was extremely poor, he might even substitute a tenth of an ephah of fine flour (Lv 5:11-13; cf. Heb 9:22).<\/p>\n\n<p>The offerer brought the animal to the entrance of the temple court and laid his hand on it (Lv 4:4). He did not confess his sin in this act because the animal was not being sent away (cf. the goat for Azazel, 16:21); rather, he was identifying himself with the sacrifice. The offerer had to kill the animal on the north side of the altar (4:24, 29). The animals were never slaughtered on the altar proper. The officiating priest collected the blood; when it was a bull for himself or for the congregation, he sprinkled some of the blood before the veil inside the tent of meeting and put some on the horns of the incense altar (vv 5-7, 16-18). On the Day of Atonement he brought the sacrificial blood for himself and for the people into the Holy of Holies (16:14-15). From all other animals, the blood was applied to the horns of the altar of burnt offering (4:25, 30, 34); the blood of fowl was sprinkled on the side of the altar (5:9). Finally, the remaining blood from any offering was poured or drained out at the base of the altar (4:7).<\/p>\n<p>The choicest of the internal organs, namely, the fatty tissue over and on the entrails, the two kidneys and their fat, and the appendage to the liver, were all offered to the Lord on the altar (Lv 4:8-10). The carcass and the other entrails were burned outside the camp when it was a bull for the priest or for the people. This was also true of the bull for the ordination of the priests (Ex 29:10-14; Lv 8:14-17). Otherwise, the priest who conducted the rites received the edible flesh as his portion. He had to eat it within the temple area, and its preparation was governed by strict rules of ritual purity (Lv 6:25-30; cf. 10:16-20). A sin offering of one male goat was presented at each of the sacred holidays: the New Moon (Nm 28:15), each day of Passover (vv 22-24), the Festival of Weeks (v 30), the Festival of Trumpets (29:5), the Day of Atonement (v 11), and each day of the Feast of Tabernacles (vv 16, 19). The high priest also offered a bull for himself and then sacrificed one of the two goats on the Day of Atonement. Certain purification rites required lesser sin offerings, namely, lambs or birds: childbirth (Lv 12:6-8), cleansing from leprosy (14:12-14, 19-22), and abscesses and hemorrhages (15:14-15, 29-30) or after defilement while under a vow (Nm 6:10-11).<\/p>\n<li>2. Guilt offering (Lv 5:14–6:7; 7:1-7). The guilt or trespass offering was a special kind of sin offering (cf. 5:7) required whenever someone had been denied his rightful due. Reparation of the valued amount that had been defrauded had to be made, plus a fine of one-fifth (5:16; 6:5). The animal was usually a ram (5:15, 18; 6:6). The cleansed leper and the defiled Nazirite had to bring a male lamb (Lv 14:12, 21; Nm 6:12). The offerer apparently handled the sacrifice as he would a sin offering, but the priest had to sprinkle the blood around the altar (Lv 7:2). Viscera were burned on the altar as usual (vv 3-5). Some of the blood was then applied to the tip of the cleansed leper’s right ear and to his right thumb and big toe (14:14). Again the priest received most of the animal’s flesh for food (7:6-7; 14:13). A guilt offering was required whenever another party had suffered some loss. Ritual infractions, such as eating the “holy things” without proper authorization (5:14-19; 22:14), called for payment of the sum that should have gone to the Lord plus the fine of one-fifth that went to the priest (Lv 5:16; 2 Kgs 12:16). The leper belongs in this category, since during the time of his infection he was unable to render service to God (Lv 14:12-18). The same applies to the Nazirite who had suffered defilement while he was set apart to God by the vow; thus a guilt offering was required (Nm 6:12). Violation of another person’s property rights could be expiated only by the guilt offering and its additional one-fifth. Such matters included cheating on deposits or security, robbery or oppression, failing to report the find of some lost property, or false swearing or failing to testify (Lv 6:1-5). Intercourse with a betrothed slave girl was also a violation of property rights (19:20-22). If the offended party was no longer living and had no surviving kinsmen, the payment went to the priest (Nm 5:5-10).<\/li>\n<h5>Consecration Offerings<\/h5>\n<p>These rituals usually come to mind when one hears the word “offering.” They represent acts of personal commitment that must accompany the repentance expressed in the sin and guilt offerings. They were also a prerequisite for the fellowship or communal sacrifices that might follow.<\/p>\n<p>1. Burnt offering (Lv 1:3-17; 6:8-13). The burnt offering could be a bull, a sheep, or a bird. The offerer presented the animal, laid his hand on it, and killed it on the north side of the altar. The bird was simply given to the priest. The latter collected the blood, presented it before God, and then sprinkled it around the altar. When the offering was a bird, he wrung off its head and drained the blood at the side of the altar. Though the slaughtering and sprinkling of the blood relates the burnt offering to the expiatory sacrifices of the previous section, the main emphasis here is on killing the animal, washing its unclean parts, and then carefully arranging all of the pieces on the altar. All of this was then consumed on the altar as a pleasing odor to the Lord. Since burnt offerings were offered morning and evening, a good supply of wood by the altar was necessary. The officiating priest, dressed in proper garments, had to keep the fire burning continuously (6:8-13).<\/p>\n<p>Burnt offerings played a prominent role in the sacrifices of the ritual calendar. The continual burnt offering was made twice a day, a male lamb morning and evening (Ex 29:38-42; Nm 28:1-8). Two additional lambs were sacrificed each Sabbath (Nm 28:9-10).<\/p>\n<p>Except for these daily offerings, a sin offering of one goat was usually made along with the burnt offerings on the following holidays: For the New Moon at the beginning of each month, two young bulls, one ram, and seven male lambs were offered (Nm 28:11-14). The same were required for each day of the Passover festival (vv 19-24) and again on the Feast of Weeks (vv 6-29). On the Festival of Trumpets and the Day of Atonement, the requirement was one bull, one ram, and seven lambs (29:2-4).<\/p>\n<p>The great Feast of Tabernacles was characterized by a series of elaborate burnt offerings, plus one goat per day as a sin offering. On the first day, 13 young bulls, 2 rams, and 14 male lambs were offered (Nm 29:12-16). Each successive day, the number of bulls was decreased by one until on the seventh day there were only seven (the rams and lambs remained the same; 29:17-25). On the eighth day the animals required for Trumpets and Atonement were offered, namely, one bull, one ram, and seven lambs.<\/p>\n<p>Certain rituals of purification also required burnt offerings in addition to sin offerings: after childbirth (Lv 12:6-8), abscesses (15:14-15), and discharges (vv 29-30); or after defilement while under a Nazirite vow (Nm 6:10-11). Though it is not stated that grain offerings were required in these cases, they certainly were for the cleansing from leprosy (Lv 14:10, 19-22, 31) and the completion of the Nazirite vow (Nm 6:14-16).<\/p>\n<li>2. Grain (Cereal) offering (Lv 2; 6:14-23). The Hebrew term referring to this particular offering means “gift,” or “offering,” including animals (Gn 4:3-5; Jgs 6:18; 1 Sm 2:17). But in the specific sacrificial context it signifies a combination of fine flour, olive oil, and frankincense that could be made up in the form of baked loaves, wafers, or morsels. The offering of firstfruits was to be crushed heads of new grain (Lv 2:14). No leaven or honey was permitted on the cakes, although those same commodities could be accepted as a firstfruit offering. They would not go to the altar but were given to the priest. The offerer had to bring the prepared loaves or wafers to the temple. The priest would burn one handful on the altar as its “memorial portion” (v 2), keeping the remainder for his own food (6:16; 7:9). But when the priest was making a grain offering on his own behalf, he burnt it all on the altar (6:22-23).<\/li>\n<p>A grain offering was usually given with every burnt offering, especially those pertaining to the sacred calendar (Nm 28–29). The amounts of flour and oil were set according to the animal being sacrificed: three-tenths of an ephah of flour and one-half a hin of oil for a bull, two-tenths ephah and one-third hin for a ram, and one-tenth ephah plus one-fourth hin for a lamb (15:2-10). Other happy occasions for a grain offering included the cleansing of a leper (Lv 14:10, 20-21, 31; unspecified quantity of grain with a bird) and the successful consummation of a Nazirite vow (Nm 6:13-15).<\/p>\n<p>Peace offerings were invariably followed by grain offerings (Lv 7:12-14; Nm 15:4). The priest received one of each pair of cakes or wafers. The remainder was returned to the offerer to be eaten with the flesh of the sacrificial animal at a place of his choice.<\/p>\n<p>A special case where such offering was used was the one-tenth of an ephah of barley meal required in the jealousy ritual. It was to have no oil or frankincense (Nm 5:15, 18, 25-26). A very poor individual was permitted to bring one-tenth of an ephah of fine flour without oil or frankincense as a sin offering (Lv 5:11-13).<\/p>\n<li>3. Drink offering (Nm 15:1-10). The standard libation was one-fourth of a hin of wine for a lamb, one-third for a ram, and one-half for a bull. The wine (Ex 29:40), also called “strong drink” (Nm 28:7), is probably an intentional substitute for the blood used by other nations (Ps 16:4). The libation was classed as a “pleasing odor” offering (Nm 15:7). As with the burnt offering, the entire drink offering was expended; nothing was given to the priest (28:7).<\/li>\n<p>Drink offerings accompanied the daily offering (Ex 29:40-41; Nm 28:7) and the Sabbath offering (Nm 28:9), as well as the New Moon festival. Reference is also made to them in connection with the second and following days of the Feast of Tabernacles (29:18, 21); for the first day their absence is probably unintentional. The same might hold true for the Passover, Firstfruits, and Feast of Trumpets (Nm 28:16–29:11; cf. Ez 45:11). A libation was required for the rites concluding a Nazirite vow (Nm 6:17) but not for cleansing a leper (Lv 14:10-20).<\/p>\n<h5>Fellowship Offerings<\/h5>\n<p>These sacrifices were voluntary on the part of the offerer and generally not imposed by regulations except for the Nazirite (Nm 6:17) and the Feast of Weeks (Lv 23:19-20). An offerer who had already fulfilled the ritual requirements for atonement and personal consecration was permitted to make a fellowship offering. Burnt offerings often accompanied the fellowship sacrifices as a further expression of devotion.<\/p>\n<p>1. Peace offering (Lv 3; 7:11-36; Am 5:22). This is the basic class of all fellowship or communal offerings; the others are simply subclasses of the peace offering. In terms of holiness, or restrictedness, they were not so rigidly confined as the other offerings. Animals from the herd or flock, male or female (Lv 3:1, 6, 12), were permitted. The usual stipulation of freedom from blemish was in force, except in the case of the freewill offering, in which the animal could have one limb longer than the other (22:23). Unleavened cakes were also required, at least for the thank (7:12-13) and Nazirite (Nm 6:15-19) offerings. Each of these three types of peace offerings will be discussed below, with their special features.<\/p>\n<p>The first parts of the ritual—the presentation and laying on of the hand—were identical to those of the other sacrifices. However, the animal was slaughtered at the door of the sanctuary courtyard and not on the north side of the altar (Lv 3:1-2, 7-8, 12-13; 7:29-30). The priest collected the blood and tossed it against the altar as he did with the burnt offering (3:2, 8, 13). The choice viscera were offered up as a “pleasing odor” (3:3-5, 6-11, 14-16).<\/p>\n<p>The priest also received a certain portion of the offering. He was allowed to eat it in any ritually clean place and to share it with his family (Lv 7:14, 30-36; Nm 6:20), in contrast to his portion of other sacrifices, which he had to eat somewhere in the temple compound (Nm 18:10-11). He received one of the cakes and the breast as a wave offering and the right thigh as a contribution for the offerer. This latter is the so-called “heave offering”; the technical term developed from a root signifying “to be high” and meaning “that which is lifted up.” The heave offering did not really represent a special kind of ritual ceremony.<\/p>\n<p>The ritual act of the peace offering culminated with a fellowship meal. Except for those parts on the altar or given to the priest, the body of the animal was returned to the man who offered it. He had to prepare it as a communal meal for himself, for his family, and for the Levite in his community (Dt 12:12, 18-19). This would have to be at the official sanctuary (Dt 12:6-7, 11-12, 15-19; cf. 1 Sm 1:3-4) and the participants had to observe strict rules of purity (Lv 7:19-21; 19:5-8). It may be contrasted with the ritual slaughtering of animals for a banquet that was permitted at any local altar (Dt 12:16, 20-22). The flesh of the thank offering had to be eaten on the same day of the sacrifice (Lv 7:15), while that of the votive or freewill offerings could be finished off on the following day (vv 16-18). Whatever remained then had to be burned before the time limit expired.<\/p>\n<p>Only three times is there a specific demand for a peace offering: in the Feast of Weeks (Lv 23:19-20), upon completion of a Nazirite vow (Nm 6:17-20), and at the installation of the priesthood (Ex 29:19-22, 28). Other public ritual occasions included the inauguration of the temple (1 Kgs 8:63; 2 Chr 7:5). Events on a national level that evoked the peace offering were the successful conclusion of a military campaign (1 Sm 11:15), the end of a famine or pestilence (2 Sm 24:25), confirmation of a candidate to the throne (1 Kgs 1:9, 19), or a time of religious revival (2 Chr 29:31-36). On the local level, they were offered at the annual family reunion (1 Sm 20:6) or other festive occasions, such as the harvest of the firstfruits (Ex 22:29-31; 1 Sm 9:11-14, 22-24; 16:4-5).<\/p>\n<li>2. Wave offering. The first portion of the peace offering was “waved” before the Lord to signify that the priest was eating it as a representative of God (the actual motion evidently resembled the wielding of a saw or a staff, Is 10:15). The same technical term, “wave offering,” was also used for other kinds of offering: precious metals donated for making the cultic artifacts (Ex 35:22; 38:29) and the guilt offering of the cleansed leper (Lv 14:12).<\/li>\n<li>3. Freewill offering. These gifts, brought to the holy convocations that took place three times per year (Ex 23:16; 34:20; Dt 16:10, 16-17; 2 Chr 35:8; Ezr 3:5), were voluntary (Lv 7:16; 22:18, 21-23; 23:28; Nm 15:3; 29:39; Dt 12:6, 17). Like the voluntary offering, the freewill offering could be a burnt rather than a peace offering (Lv 22:17-24; Ez 46:12). If it was the latter, the flesh could be eaten on the second day but must be burned before the third (Lv 7:16-17). Unlike some other peace offerings, the animal being sacrificed could have one limb longer than the other (22:23).<\/li>\n<li>4. Installation offering. This Hebrew term refers to the settings of precious stones (Ex 25:7; 35:9, 27; 1 Chr 29:2), so “installation” seems an appropriate translation. It had to do with “filling the hand,” a ritual act that consecrated someone to divine service (Ex 28:41; cf. 32:29) and required ritual purity and spiritual devotion (2 Chr 29:31). The details of the original ceremony at the installation of the first priest is described in two passages (Ex 29:19-34; Lv 8:22-32).<\/li>\n<p><em>See also<\/em> Atonement; Cleanness and Uncleanness, Regulations Concerning; Feasts and Festivals of Israel; Tabernacle; Temple.<\/p>","content_en":"<h3>OFFERINGS AND SACRIFICES<\/h3>\n<p>Major ritual expressions of religious life with accompanying rites, such as libations, effusions, and sacred meals. The ideology expressed in Israel’s ritual complex made its religion unique in the ancient Near East. The concepts of OT ritual also underlie NT theology with regard to sin and reconciliation to God through the atoning death of Jesus Christ.<\/p>\n<p class=\"h2\" id=\"PerformanceandOrderofSacrifices\">Performance and Order of Sacrifices<\/p>\n<p>The main source for a description of the correct performance of sacrificial ritual is the opening section of Leviticus (Lv 1–7). It consists of two separate parts. The first (1:1–6:7) is didactic, dealing with two categories of sacrifice: those of a “pleasing odor,” namely, the burnt (1:1-17), the grain (2:1-16), and the peace offerings (3:1-17); and the expiatory sacrifices, namely, the sin (4:1–5:13) and the guilt or trespass offerings (5:14–6:7). Attention is paid to the minute details of each ritual, and they are grouped according to their logical or conceptual associations.<\/p>\n<p>The grain (or cereal) offering follows the burnt offering because it always accompanied it in actual practice (Nm 15:1-21; chs 28–29); it also went with the peace offering (Lv 7:12-14; Nm 15:3-4). Special emphasis is placed on burning the inward parts of a sacrifice on the altar to make a “pleasing odor to the Lord” (Lv 1:9, 17; 2:2, 9, 12; 3:5, 11, 16). When the Lord smelled the pleasing odor (Gn 8:21), it was a sign of divine favor; refusal indicated God’s displeasure (Lv 26:31). The officiating priest evidently knew how to read the signs and would tell the offerer whether his sacrifice had been accepted (1 Sm 26:19; cf. Am 5:21-23).<\/p>\n<p>The sin and guilt offerings were expiatory (Lv 4:1–6:7, 20). The situations requiring such offerings are listed, and special emphasis is laid on the handling of the blood in the ritual.<\/p>\n<p>The second major section in this passage (Lv 6:8–7:38) stresses the administrative details for the various offerings. This section consists of a series of “instructions” for each type of offering pertaining to the distribution of the sacrificial materials. Some went to the priest(s), some went to the offerer, and others were burned on the altar or disposed of outside the camp. Those sacrifices designated as “most holy” were to be eaten only by qualified members of the priesthood (Lv 2:3, 10; 10:12-17; 14:13; Nm 18:9).<\/p>\n<p>The burnt offering is discussed first because it was entirely consumed on the altar (and thus not eaten by anyone). After it, there follow the sacrifices distributed to the officiants (Lv 6:17, 26, 29; 7:1, 6), and at the end come the peace offerings, a significant portion of which was returned to the offender.<\/p>\n<p>The order in which the sacrifices are treated in this passage also corresponds to their relative frequency in the rituals of the sacred calendar (Nm 28:19; 2 Chr 31:3; Ez 45:17). This would be particularly important for the priests and Levites on duty at the temple because they were responsible for the logistics of the daily sacrificial ritual, especially on the high holidays; management of the temple storehouse was a formidable task (1 Chr 23:28-32; 26:15, 20-22; 2 Chr 13:10-11; 30:3-19; 34:9-11).<\/p>\n<p>Each section concerning a particular offering concludes with the logistic or administrative details peculiar to it. There then follows a summary of the matters treated thus far (Lv 7:7-10), and the section concludes with a treatment of the peace offerings (vv 11-36). The latter did not play a role in the sacred calendar except during the Feast of Weeks (23:19-20); on all other occasions, with the two exceptions of the Nazirite vow and the installation of the priesthood, peace offerings were purely voluntary sacrifices and thus not subject to any fixed bookkeeping.<\/p>\n<p>In other biblical contexts, the sacrifices are listed according to the same “bookkeeping” or “administrative” order: burnt, grain, and drink; sin (or guilt); and sometimes peace offerings. An example is the roster of donations made by the tribal leaders for dedication of the altar (Nm 7). The information is organized like an everyday ledger from the temple storehouse; the summary classifies the animals as burnt, grain, sin, and peace offerings (vv 87-88) in accordance with the respective entries from each donor (vv 15-17). The Levitical scribe had two purposes for such a record: to credit the offerers and to record the treasures and food supplies coming in. Much of the foodstuffs being given as offerings was actually apportioned to the officiating priests (Nm 18:8-11; 2 Chr 31:4-19).<\/p>\n<p>When prescriptions were made as to the type and number of offerings to be brought (e.g., Nm 15:24), the “bookkeeping” order is generally followed. This was true of the calendarial sacrifices; burnt and grain offerings and libations were listed, followed by a sin offering for each of the following: New Moon (Nm 28:11-15), each day of Passover (vv 19-22), the Festival of Weeks (Lv 23:18-19; Nm 28:27-30), Trumpets (29:2-5), Day of Atonement (vv 8-11), and each day of the Feast of Tabernacles (vv 12-16).<\/p>\n<p>For sacrifices required in specific cases, the instructions as to what offerings to bring follow this sequence (e.g., the purification of a woman after giving birth, Lv 12:6-8). Note also the offerings given at the successful termination of a Nazirite vow; the Nazirite brought burnt, sin, and peace offerings (with some special grain offerings, Nm 6:14-15). However, the priest conducted the actual ritual according to a different order; the sin offering was made first, followed by the burnt offering and finally the peace offering (vv 16-17). In the case of an incomplete vow, the first step was to offer a sin offering and then a burnt offering to renew the vow (v 11). The reconsecration of the Nazirite required a separate guilt offering—a distinct ritual act (v 12).<\/p>\n<p>The description of the offerings made by the prince of Israel in the latter days presents the same contrast between the two orders of sacrifices. On festival holidays the prince brought burnt, grain, and drink offerings, but he offered them as sin, grain, burnt, and peace offerings (Ez 45:17). This second order of sacrifices in which the sin offering precedes the burnt offering was also followed in the rededication of the altar (43:18-27).<\/p>\n<p>The same “procedural” sequence of sacrifices appears in other instances: the purification of the leper—guilt and sin offerings (Lv 14:19), followed by a burnt offering (vv 12-20); the man with a discharge—sin and burnt offerings (15:15); likewise the woman with a discharge (v 30). The same order is followed for the sacrifices on the Day of Atonement (16:3-6, 11, 15, 24).<\/p>\n<p>The book of Leviticus furnishes two examples of the proper order in which sacrifices were offered. One is the ordination of Aaron and his sons. The sin offering came first and then the burnt offering (Ex 29:10-18; Lv 8:14-21). The focal point in this ritual was the sacrifice of ordination, or literally “installation,” a special form of peace offering (Ex 29:19-34; Lv 8:22-29). The second passage is the formal inauguration of the sacrificial system at the tabernacle (Lv 9). The sacrifices for Aaron were sin and burnt offerings, followed by those for the people: sin, burnt, grain, and peace offerings (9:7-22).<\/p>\n<p>The same sequence is followed at the cleansing and restoration of the temple in Jerusalem conducted by King Hezekiah (2 Chr 29:20-36). A great sin offering was first, followed by the burnt offerings accompanied by music and song. Then the king proclaimed that the people had committed themselves to the Lord; in this new state of purity they could now share in the sacrifices of devotion (burnt offerings) and thanksgiving (peace offerings).<\/p>\n<p>The procedural order of the sacrifices embodies the OT ideology of how God may be approached. First, atonement for sin had to be made and then total consecration of self; these are symbolized by the sin and\/or guilt offerings and the burnt and grain offerings, respectively. When these conditions were met, the offerer could express his continued devotion by more burnt offerings and also take part in the fellowship sacrifices (peace offerings) in which he himself got a large portion of the slaughtered animal (to share with his friends and the poor in his community; Dt 12:17-19).<\/p>\n<p class=\"h2\" id=\"DescriptionofSacrifices\">Description of Sacrifices<\/p>\n<p>The ensuing description of the different types of sacrifice will treat them in accordance with the “procedural” order, that is, as symbolic stages in one’s approach to God.<\/p>\n<h5>Expiation<\/h5>\n<p>These two offerings were required for making atonement for sins and trespasses:<\/p>\n<p>1. Sin offering (Lv 4:1–5:13; 6:24-30). Different animals were specified in accordance with the rank of the offerer. A high priest had to bring a young bull (4:3), as did the congregation as a whole (v 14), except when the matter was a ritual infraction (Nm 15:24). A ruler would bring a male goat (Lv 4:23), but a commoner could provide a female goat (v 28; Nm 15:27) or a lamb (Lv 4:32). If he was indigent, he could offer two turtledoves or two young pigeons (one of which would be a burnt offering; 5:7), or if he was extremely poor, he might even substitute a tenth of an ephah of fine flour (Lv 5:11-13; cf. Heb 9:22).<\/p>\n\n<p>The offerer brought the animal to the entrance of the temple court and laid his hand on it (Lv 4:4). He did not confess his sin in this act because the animal was not being sent away (cf. the goat for Azazel, 16:21); rather, he was identifying himself with the sacrifice. The offerer had to kill the animal on the north side of the altar (4:24, 29). The animals were never slaughtered on the altar proper. The officiating priest collected the blood; when it was a bull for himself or for the congregation, he sprinkled some of the blood before the veil inside the tent of meeting and put some on the horns of the incense altar (vv 5-7, 16-18). On the Day of Atonement he brought the sacrificial blood for himself and for the people into the Holy of Holies (16:14-15). From all other animals, the blood was applied to the horns of the altar of burnt offering (4:25, 30, 34); the blood of fowl was sprinkled on the side of the altar (5:9). Finally, the remaining blood from any offering was poured or drained out at the base of the altar (4:7).<\/p>\n<p>The choicest of the internal organs, namely, the fatty tissue over and on the entrails, the two kidneys and their fat, and the appendage to the liver, were all offered to the Lord on the altar (Lv 4:8-10). The carcass and the other entrails were burned outside the camp when it was a bull for the priest or for the people. This was also true of the bull for the ordination of the priests (Ex 29:10-14; Lv 8:14-17). Otherwise, the priest who conducted the rites received the edible flesh as his portion. He had to eat it within the temple area, and its preparation was governed by strict rules of ritual purity (Lv 6:25-30; cf. 10:16-20). A sin offering of one male goat was presented at each of the sacred holidays: the New Moon (Nm 28:15), each day of Passover (vv 22-24), the Festival of Weeks (v 30), the Festival of Trumpets (29:5), the Day of Atonement (v 11), and each day of the Feast of Tabernacles (vv 16, 19). The high priest also offered a bull for himself and then sacrificed one of the two goats on the Day of Atonement. Certain purification rites required lesser sin offerings, namely, lambs or birds: childbirth (Lv 12:6-8), cleansing from leprosy (14:12-14, 19-22), and abscesses and hemorrhages (15:14-15, 29-30) or after defilement while under a vow (Nm 6:10-11).<\/p>\n<li>2. Guilt offering (Lv 5:14–6:7; 7:1-7). The guilt or trespass offering was a special kind of sin offering (cf. 5:7) required whenever someone had been denied his rightful due. Reparation of the valued amount that had been defrauded had to be made, plus a fine of one-fifth (5:16; 6:5). The animal was usually a ram (5:15, 18; 6:6). The cleansed leper and the defiled Nazirite had to bring a male lamb (Lv 14:12, 21; Nm 6:12). The offerer apparently handled the sacrifice as he would a sin offering, but the priest had to sprinkle the blood around the altar (Lv 7:2). Viscera were burned on the altar as usual (vv 3-5). Some of the blood was then applied to the tip of the cleansed leper’s right ear and to his right thumb and big toe (14:14). Again the priest received most of the animal’s flesh for food (7:6-7; 14:13). A guilt offering was required whenever another party had suffered some loss. Ritual infractions, such as eating the “holy things” without proper authorization (5:14-19; 22:14), called for payment of the sum that should have gone to the Lord plus the fine of one-fifth that went to the priest (Lv 5:16; 2 Kgs 12:16). The leper belongs in this category, since during the time of his infection he was unable to render service to God (Lv 14:12-18). The same applies to the Nazirite who had suffered defilement while he was set apart to God by the vow; thus a guilt offering was required (Nm 6:12). Violation of another person’s property rights could be expiated only by the guilt offering and its additional one-fifth. Such matters included cheating on deposits or security, robbery or oppression, failing to report the find of some lost property, or false swearing or failing to testify (Lv 6:1-5). Intercourse with a betrothed slave girl was also a violation of property rights (19:20-22). If the offended party was no longer living and had no surviving kinsmen, the payment went to the priest (Nm 5:5-10).<\/li>\n<h5>Consecration Offerings<\/h5>\n<p>These rituals usually come to mind when one hears the word “offering.” They represent acts of personal commitment that must accompany the repentance expressed in the sin and guilt offerings. They were also a prerequisite for the fellowship or communal sacrifices that might follow.<\/p>\n<p>1. Burnt offering (Lv 1:3-17; 6:8-13). The burnt offering could be a bull, a sheep, or a bird. The offerer presented the animal, laid his hand on it, and killed it on the north side of the altar. The bird was simply given to the priest. The latter collected the blood, presented it before God, and then sprinkled it around the altar. When the offering was a bird, he wrung off its head and drained the blood at the side of the altar. Though the slaughtering and sprinkling of the blood relates the burnt offering to the expiatory sacrifices of the previous section, the main emphasis here is on killing the animal, washing its unclean parts, and then carefully arranging all of the pieces on the altar. All of this was then consumed on the altar as a pleasing odor to the Lord. Since burnt offerings were offered morning and evening, a good supply of wood by the altar was necessary. The officiating priest, dressed in proper garments, had to keep the fire burning continuously (6:8-13).<\/p>\n<p>Burnt offerings played a prominent role in the sacrifices of the ritual calendar. The continual burnt offering was made twice a day, a male lamb morning and evening (Ex 29:38-42; Nm 28:1-8). Two additional lambs were sacrificed each Sabbath (Nm 28:9-10).<\/p>\n<p>Except for these daily offerings, a sin offering of one goat was usually made along with the burnt offerings on the following holidays: For the New Moon at the beginning of each month, two young bulls, one ram, and seven male lambs were offered (Nm 28:11-14). The same were required for each day of the Passover festival (vv 19-24) and again on the Feast of Weeks (vv 6-29). On the Festival of Trumpets and the Day of Atonement, the requirement was one bull, one ram, and seven lambs (29:2-4).<\/p>\n<p>The great Feast of Tabernacles was characterized by a series of elaborate burnt offerings, plus one goat per day as a sin offering. On the first day, 13 young bulls, 2 rams, and 14 male lambs were offered (Nm 29:12-16). Each successive day, the number of bulls was decreased by one until on the seventh day there were only seven (the rams and lambs remained the same; 29:17-25). On the eighth day the animals required for Trumpets and Atonement were offered, namely, one bull, one ram, and seven lambs.<\/p>\n<p>Certain rituals of purification also required burnt offerings in addition to sin offerings: after childbirth (Lv 12:6-8), abscesses (15:14-15), and discharges (vv 29-30); or after defilement while under a Nazirite vow (Nm 6:10-11). Though it is not stated that grain offerings were required in these cases, they certainly were for the cleansing from leprosy (Lv 14:10, 19-22, 31) and the completion of the Nazirite vow (Nm 6:14-16).<\/p>\n<li>2. Grain (Cereal) offering (Lv 2; 6:14-23). The Hebrew term referring to this particular offering means “gift,” or “offering,” including animals (Gn 4:3-5; Jgs 6:18; 1 Sm 2:17). But in the specific sacrificial context it signifies a combination of fine flour, olive oil, and frankincense that could be made up in the form of baked loaves, wafers, or morsels. The offering of firstfruits was to be crushed heads of new grain (Lv 2:14). No leaven or honey was permitted on the cakes, although those same commodities could be accepted as a firstfruit offering. They would not go to the altar but were given to the priest. The offerer had to bring the prepared loaves or wafers to the temple. The priest would burn one handful on the altar as its “memorial portion” (v 2), keeping the remainder for his own food (6:16; 7:9). But when the priest was making a grain offering on his own behalf, he burnt it all on the altar (6:22-23).<\/li>\n<p>A grain offering was usually given with every burnt offering, especially those pertaining to the sacred calendar (Nm 28–29). The amounts of flour and oil were set according to the animal being sacrificed: three-tenths of an ephah of flour and one-half a hin of oil for a bull, two-tenths ephah and one-third hin for a ram, and one-tenth ephah plus one-fourth hin for a lamb (15:2-10). Other happy occasions for a grain offering included the cleansing of a leper (Lv 14:10, 20-21, 31; unspecified quantity of grain with a bird) and the successful consummation of a Nazirite vow (Nm 6:13-15).<\/p>\n<p>Peace offerings were invariably followed by grain offerings (Lv 7:12-14; Nm 15:4). The priest received one of each pair of cakes or wafers. The remainder was returned to the offerer to be eaten with the flesh of the sacrificial animal at a place of his choice.<\/p>\n<p>A special case where such offering was used was the one-tenth of an ephah of barley meal required in the jealousy ritual. It was to have no oil or frankincense (Nm 5:15, 18, 25-26). A very poor individual was permitted to bring one-tenth of an ephah of fine flour without oil or frankincense as a sin offering (Lv 5:11-13).<\/p>\n<li>3. Drink offering (Nm 15:1-10). The standard libation was one-fourth of a hin of wine for a lamb, one-third for a ram, and one-half for a bull. The wine (Ex 29:40), also called “strong drink” (Nm 28:7), is probably an intentional substitute for the blood used by other nations (Ps 16:4). The libation was classed as a “pleasing odor” offering (Nm 15:7). As with the burnt offering, the entire drink offering was expended; nothing was given to the priest (28:7).<\/li>\n<p>Drink offerings accompanied the daily offering (Ex 29:40-41; Nm 28:7) and the Sabbath offering (Nm 28:9), as well as the New Moon festival. Reference is also made to them in connection with the second and following days of the Feast of Tabernacles (29:18, 21); for the first day their absence is probably unintentional. The same might hold true for the Passover, Firstfruits, and Feast of Trumpets (Nm 28:16–29:11; cf. Ez 45:11). A libation was required for the rites concluding a Nazirite vow (Nm 6:17) but not for cleansing a leper (Lv 14:10-20).<\/p>\n<h5>Fellowship Offerings<\/h5>\n<p>These sacrifices were voluntary on the part of the offerer and generally not imposed by regulations except for the Nazirite (Nm 6:17) and the Feast of Weeks (Lv 23:19-20). An offerer who had already fulfilled the ritual requirements for atonement and personal consecration was permitted to make a fellowship offering. Burnt offerings often accompanied the fellowship sacrifices as a further expression of devotion.<\/p>\n<p>1. Peace offering (Lv 3; 7:11-36; Am 5:22). This is the basic class of all fellowship or communal offerings; the others are simply subclasses of the peace offering. In terms of holiness, or restrictedness, they were not so rigidly confined as the other offerings. Animals from the herd or flock, male or female (Lv 3:1, 6, 12), were permitted. The usual stipulation of freedom from blemish was in force, except in the case of the freewill offering, in which the animal could have one limb longer than the other (22:23). Unleavened cakes were also required, at least for the thank (7:12-13) and Nazirite (Nm 6:15-19) offerings. Each of these three types of peace offerings will be discussed below, with their special features.<\/p>\n<p>The first parts of the ritual—the presentation and laying on of the hand—were identical to those of the other sacrifices. However, the animal was slaughtered at the door of the sanctuary courtyard and not on the north side of the altar (Lv 3:1-2, 7-8, 12-13; 7:29-30). The priest collected the blood and tossed it against the altar as he did with the burnt offering (3:2, 8, 13). The choice viscera were offered up as a “pleasing odor” (3:3-5, 6-11, 14-16).<\/p>\n<p>The priest also received a certain portion of the offering. He was allowed to eat it in any ritually clean place and to share it with his family (Lv 7:14, 30-36; Nm 6:20), in contrast to his portion of other sacrifices, which he had to eat somewhere in the temple compound (Nm 18:10-11). He received one of the cakes and the breast as a wave offering and the right thigh as a contribution for the offerer. This latter is the so-called “heave offering”; the technical term developed from a root signifying “to be high” and meaning “that which is lifted up.” The heave offering did not really represent a special kind of ritual ceremony.<\/p>\n<p>The ritual act of the peace offering culminated with a fellowship meal. Except for those parts on the altar or given to the priest, the body of the animal was returned to the man who offered it. He had to prepare it as a communal meal for himself, for his family, and for the Levite in his community (Dt 12:12, 18-19). This would have to be at the official sanctuary (Dt 12:6-7, 11-12, 15-19; cf. 1 Sm 1:3-4) and the participants had to observe strict rules of purity (Lv 7:19-21; 19:5-8). It may be contrasted with the ritual slaughtering of animals for a banquet that was permitted at any local altar (Dt 12:16, 20-22). The flesh of the thank offering had to be eaten on the same day of the sacrifice (Lv 7:15), while that of the votive or freewill offerings could be finished off on the following day (vv 16-18). Whatever remained then had to be burned before the time limit expired.<\/p>\n<p>Only three times is there a specific demand for a peace offering: in the Feast of Weeks (Lv 23:19-20), upon completion of a Nazirite vow (Nm 6:17-20), and at the installation of the priesthood (Ex 29:19-22, 28). Other public ritual occasions included the inauguration of the temple (1 Kgs 8:63; 2 Chr 7:5). Events on a national level that evoked the peace offering were the successful conclusion of a military campaign (1 Sm 11:15), the end of a famine or pestilence (2 Sm 24:25), confirmation of a candidate to the throne (1 Kgs 1:9, 19), or a time of religious revival (2 Chr 29:31-36). On the local level, they were offered at the annual family reunion (1 Sm 20:6) or other festive occasions, such as the harvest of the firstfruits (Ex 22:29-31; 1 Sm 9:11-14, 22-24; 16:4-5).<\/p>\n<li>2. Wave offering. The first portion of the peace offering was “waved” before the Lord to signify that the priest was eating it as a representative of God (the actual motion evidently resembled the wielding of a saw or a staff, Is 10:15). The same technical term, “wave offering,” was also used for other kinds of offering: precious metals donated for making the cultic artifacts (Ex 35:22; 38:29) and the guilt offering of the cleansed leper (Lv 14:12).<\/li>\n<li>3. Freewill offering. These gifts, brought to the holy convocations that took place three times per year (Ex 23:16; 34:20; Dt 16:10, 16-17; 2 Chr 35:8; Ezr 3:5), were voluntary (Lv 7:16; 22:18, 21-23; 23:28; Nm 15:3; 29:39; Dt 12:6, 17). Like the voluntary offering, the freewill offering could be a burnt rather than a peace offering (Lv 22:17-24; Ez 46:12). If it was the latter, the flesh could be eaten on the second day but must be burned before the third (Lv 7:16-17). Unlike some other peace offerings, the animal being sacrificed could have one limb longer than the other (22:23).<\/li>\n<li>4. Installation offering. This Hebrew term refers to the settings of precious stones (Ex 25:7; 35:9, 27; 1 Chr 29:2), so “installation” seems an appropriate translation. It had to do with “filling the hand,” a ritual act that consecrated someone to divine service (Ex 28:41; cf. 32:29) and required ritual purity and spiritual devotion (2 Chr 29:31). The details of the original ceremony at the installation of the first priest is described in two passages (Ex 29:19-34; Lv 8:22-32).<\/li>\n<p><em>See also<\/em> Atonement; Cleanness and Uncleanness, Regulations Concerning; Feasts and Festivals of Israel; Tabernacle; Temple.<\/p>","summary_ro":"OFFERINGS AND SACRIFICES Major ritual expressions of religious life with accompanying rites, such as libations, effusions, and sacred meals. The ideology expressed in Israel’s ritual complex made its religion unique in the ancient Near East. The concepts of OT ritual also underlie NT theology with regard to sin and reconciliation to God through the atoning death of Jesus Christ. Performance and Order of Sacrifices The main source for a description of the correct performance of sacrificial rit...","summary_en":"OFFERINGS AND SACRIFICES Major ritual expressions of religious life with accompanying rites, such as libations, effusions, and sacred meals. The ideology expressed in Israel’s ritual complex made its religion unique in the ancient Near East. The concepts of OT ritual also underlie NT theology with regard to sin and reconciliation to God through the atoning death of Jesus Christ. Performance and Order of Sacrifices The main source for a description of the correct performance of sacrificial rit...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28545,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ordination Ordain","title_en":"Ordination Ordain","content_ro":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","content_en":"<h3>ORDAIN, ORDINATION<\/h3>\n<p>The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Levi (Dt 33:8-11; Jgs 17:13). Through all subsequent clan rivalries—“Zadokite,” “Aaronic,” “Hasmonean”—this claim to inherited privilege persisted. Divine appointment through Levi was traced back to Moses (Ex 4:14; 28:41; 29:9), claimed for the Ephraimite Samuel (1 Chr 6:28), and still celebrated by Sirach (Ecclus 45:6-22, c. 180 <span>BC<\/span>). As the book of Hebrews states (Heb 5:1, 4), no one takes the honor upon himself; he is “called by God, as Aaron was,” by birth into an inherited status.<\/p>\n<p>The first Levites were presented at the tabernacle in the presence of the people, and acknowledged by “the laying on of hands” (Nm 8:10, 14-18). Similarly, Moses received instructions for the week-long consecration of Aaron and his sons, with elaborate sacrifices, vestments, anointing, and ritual (Ex 29; Lv 8). In both cases, the careful preservation of these detailed instructions suggests that the ceremonies were retained, to some degree, in later years, though no repetition is recorded.<\/p>\n<p>Alongside the priests there existed establishments of recognized prophets, or prophetic communities, sometimes with royal patronage (1 Sm 10:5; 1 Kgs 1:9-10; 18:17-19; 20:35; 22:5-28; 2 Kgs 2:3-7; 23:2). The line of prophecy was also traced back to earliest days (see Gn 20:7; Dt 34:10; Jgs 4:4; Jer 7:25). The phrase “sons of the prophets,” and an obscure hint in Jeremiah 35:4, may imply that prophecy, like priesthood, was sometimes hereditary, but the manner of appointment and installation is unknown. The outstanding prophets were frequently opposed to the prophetic “schools” (Elijah, 1 Kgs 17; Micaiah, 1 Kgs 22:5-28; Jeremiah, Jer 27:14-16; 28). Such men were appointed by direct, divine call (1 Kgs 17:1; 21:17; Is 6; Jer 1; Am 7:15), though by God’s instruction Elisha was called and anointed by Elijah (1 Kgs 19:16; cf. Is 61:1). Authentication of the prophet’s message lay not in appropriate installation ceremonies but in its self-evident truth; in the case of predictions, in their fulfillment (1 Kgs 22:13-14, 26-28; Jer 28:5-9).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Christian ordination is also a matter of divine choice. Neither Jesus, nor any disciple, came from the professional religious classes. In ordaining the 12 apostles, Jesus called to him those whom he desired, later insisting, “You did not choose me, but I chose you and appointed you” (Jn 15:16, <span>rsv<\/span>). The selection of Matthias rested upon prayer and the divine lot (Acts 1:24-26). Paul contended that he had been set apart by God before he was born and did not receive his apostleship from or through men (Gal 1:1, 15). Paul and Barnabas were commissioned by direction of the Spirit during worship, probably through a Christian prophet. Similarly, Timothy was first chosen as assistant to Paul by prophetic utterances that pointed to him (1 Tm 1:18; 4:14).<\/p>\n<p>At Corinth, various ministries of speaking, teaching, healing, and administration were directly conferred as gifts of the Spirit, who apportions as he sees fit (1 Cor 12:8-11, 28; cf. Eph 4:11). Elders of the church at Ephesus were made guardians of the flock by the Holy Spirit (Acts 20:28). The divine prerogative is everywhere clear: any attempt to obtain the privilege of ministry by personal initiative and unworthy means meets with sharpest condemnation (8:18-24).<\/p>\n<p>On the other hand, the assembled church “nominated” Barsabbas and Matthias before submitting the final choice to God (Acts 1:15, 23). The believers chose the seven servers, then presented them to the apostles (6:2-6). An assembled church, at the Spirit’s command, commissioned and sent off Paul and Barnabas (13:3). Paul and Barnabas themselves appointed elders (14:23), as Titus is instructed to do (Ti 1:5), and probably Timothy also (1 Tm 5:22). Elders at Lystra and Iconium, with Paul, obeying a Christian prophet, appointed Timothy to leadership (1 Tm 4:14; 2 Tm 1:6). By the time letters were written to Timothy and Titus, elaborate lists of qualifications were required for church leaders (1 Tm 3:1-13; 2 Tm 2:2).<\/p>\n<p>The congregation of believers also participated in selecting leaders. This could have involved prayer, fasting, and casting lots (Acts 1:26; 6:6; 13:2-3; 14:23); sometimes “selection by hands” (Greek, <span class=\"greek\" lang=\"el\">cheirotonein<\/span><em>,<\/em> originally meaning “election by raising hands,” later “selection by pointing to”; cf. Acts 14:23; 2 Cor 8:19); and sometimes selection by group choice (Acts 1:15, 23; 6:2-5; 13:3; 16:2; 1 Tm 4:14).<\/p>\n<p><em>See also<\/em> Foreordination.<\/p>","summary_ro":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","summary_en":"ORDAIN, ORDINATION The act of officially investing someone with religious authority. Several synonyms are “appoint,” “institute,” “make,” and “establish.” In current usage, the words “ordain” and “ordination” are applied to persons, signifying selection and appointment to God’s service. In the Old Testament Throughout the OT, emphasis falls upon God’s choosing and appointing whom he wills. Priestly functions passed very early from the head of each household to the divinely chosen tribe of Lev...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34403,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Serpent’s Stone*","title_en":"Serpent’s Stone*","content_ro":"<h3>SERPENT’S STONE*<\/h3>\n<p>Place where Adonijah, the son of David, sacrificed sheep and oxen and attempted to secretly set himself up as king (1 Kgs 1:9, <span>nlt<\/span> mg). The serpent’s stone was located near En-rogel, a spring in the Kidron Valley located just south of Jerusalem. Some suggest that this stone was named for the large stone conduits nearby that emptied into the pool of Siloam, for a steep rock formation, or perhaps for a cultic shrine with the serpent used as its emblem. The Stone of Zoheleth is the English equivalent for the Hebrew term.<\/p>","content_en":"<h3>SERPENT’S STONE*<\/h3>\n<p>Place where Adonijah, the son of David, sacrificed sheep and oxen and attempted to secretly set himself up as king (1 Kgs 1:9, <span>nlt<\/span> mg). The serpent’s stone was located near En-rogel, a spring in the Kidron Valley located just south of Jerusalem. Some suggest that this stone was named for the large stone conduits nearby that emptied into the pool of Siloam, for a steep rock formation, or perhaps for a cultic shrine with the serpent used as its emblem. The Stone of Zoheleth is the English equivalent for the Hebrew term.<\/p>","summary_ro":"SERPENT’S STONE* Place where Adonijah, the son of David, sacrificed sheep and oxen and attempted to secretly set himself up as king (1 Kgs 1:9, nlt mg). The serpent’s stone was located near En-rogel, a spring in the Kidron Valley located just south of Jerusalem. Some suggest that this stone was named for the large stone conduits nearby that emptied into the pool of Siloam, for a steep rock formation, or perhaps for a cultic shrine with the serpent used as its emblem. The Stone of Zoheleth is ...","summary_en":"SERPENT’S STONE* Place where Adonijah, the son of David, sacrificed sheep and oxen and attempted to secretly set himself up as king (1 Kgs 1:9, nlt mg). The serpent’s stone was located near En-rogel, a spring in the Kidron Valley located just south of Jerusalem. Some suggest that this stone was named for the large stone conduits nearby that emptied into the pool of Siloam, for a steep rock formation, or perhaps for a cultic shrine with the serpent used as its emblem. The Stone of Zoheleth is ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39511,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Stone of Zoheleth","title_en":"Stone of Zoheleth","content_ro":"<h3>ZOHELETH, Stone of<\/h3>\n<p>Alternate rendering for “Serpent’s Stone” in 1 Kings 1:9. <em>See<\/em> Serpent’s Stone.<\/p>","content_en":"<h3>ZOHELETH, Stone of<\/h3>\n<p>Alternate rendering for “Serpent’s Stone” in 1 Kings 1:9. <em>See<\/em> Serpent’s Stone.<\/p>","summary_ro":"ZOHELETH, Stone of Alternate rendering for “Serpent’s Stone” in 1 Kings 1:9. See Serpent’s Stone.","summary_en":"ZOHELETH, Stone of Alternate rendering for “Serpent’s Stone” in 1 Kings 1:9. See Serpent’s Stone.","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102104,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:9","title_en":"Study Note: 1 Împărați 1:9","content_ro":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","content_en":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","summary_ro":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","summary_en":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129730,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:9","title_en":"Study Note: 1 Împărați 1:9","content_ro":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","content_en":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","summary_ro":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","summary_en":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145876,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:9","title_en":"Study Note: 1 Împărați 1:9","content_ro":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","content_en":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","summary_ro":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","summary_en":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184982,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:9","title_en":"Study Note: 1 Împărați 1:9","content_ro":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","content_en":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","summary_ro":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","summary_en":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200771,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:9","title_en":"Study Note: 1 Împărați 1:9","content_ro":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","content_en":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","summary_ro":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","summary_en":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240234,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:9","title_en":"Study Note: 1 Împărați 1:9","content_ro":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","content_en":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","summary_ro":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","summary_en":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256086,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:9","title_en":"Study Note: 1 Împărați 1:9","content_ro":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","content_en":"<p><strong>1:9<\/strong> <em>En-rogel<\/em> (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).<\/p>","summary_ro":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","summary_en":"1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":27007,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nathan","title_en":"Nathan","content_ro":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","content_en":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","summary_ro":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","summary_en":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":612,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adonijah","title_en":"Adonijah","content_ro":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","content_en":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","summary_ro":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","summary_en":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102105,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:11","title_en":"Study Note: 1 Împărați 1:11","content_ro":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","content_en":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","summary_ro":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","summary_en":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129731,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:11","title_en":"Study Note: 1 Împărați 1:11","content_ro":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","content_en":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","summary_ro":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","summary_en":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145878,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:11","title_en":"Study Note: 1 Împărați 1:11","content_ro":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","content_en":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","summary_ro":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","summary_en":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184983,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:11","title_en":"Study Note: 1 Împărați 1:11","content_ro":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","content_en":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","summary_ro":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","summary_en":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200773,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:11","title_en":"Study Note: 1 Împărați 1:11","content_ro":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","content_en":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","summary_ro":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","summary_en":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240235,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:11","title_en":"Study Note: 1 Împărați 1:11","content_ro":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","content_en":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","summary_ro":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","summary_en":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256088,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:11","title_en":"Study Note: 1 Împărați 1:11","content_ro":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","content_en":"<p><strong>1:11-14<\/strong> <em>Bathsheba<\/em> was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • <em>Nathan,<\/em> the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of <em>Solomon<\/em> to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), the king respected the prophet. • <em>Adonijah<\/em> certainly observed Nathan’s close association with Bathsheba and Solomon. All three could expect to be killed if Adonijah’s plot to seize the throne succeeded (see 1 Kgs 15:29; 16:11).<\/p>","summary_ro":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","summary_en":"1:11-14 Bathsheba was Solomon’s mother and David’s favored wife. Their affair led to the death of Bathsheba’s husband, Uriah the Hittite (see 2 Sam 11:1-27). • Nathan, the prophet who revealed God’s covenant with David (2 Sam 7:1-17) and announced God’s love for Solomon at his birth (2 Sam 12:24-25), confirmed God’s selection of Solomon to succeed David as king (see 1 Chr 28:4-7). Although Nathan had sharply rebuked David for his affair with Bathsheba and his murder of Uriah (2 Sam 12:1-15), ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":32235,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Queen","title_en":"Queen","content_ro":"<h3>QUEEN<\/h3>\n<p>Word used to describe a reigning monarch, a queen consort, or a queen mother. The queen of Sheba became the epitome of wealth at the time of her visit to the luxurious court of King Solomon (1 Kgs 10:1; Mt 12:42; Lk 11:31), when she arrived with a large retinue and camels bearing gold, jewels, and spices. Candace, queen of Ethiopia, is mentioned when a eunuch, a senior minister in her court, is converted by Philip while on a visit to Jerusalem (Acts 8:27).<\/p>\n<p>In Jewish history, Athaliah, thinking that she had murdered all rival claimants to the throne within the royal family, reigned for six years (2 Kgs 11:3). Also, Salome Alexandra succeeded her husband, Alexander Janneus, as ruler from 76 to 67 <span>BC<\/span>. A queen consort normally played a minor role, although Bathsheba (1 Kgs 1:15-31), who was determined to ensure the succession of her son, and Jezebel (ch 21), who plotted the false accusation leading to the death of Naboth, are notable exceptions. The powerful role was that of queen mother. She not only ruled over the royal household but also was held in respect both by the court and by the monarch (cf. Ex 20:12). Her requests were unlikely to be denied (1 Kgs 2:20). As the mother of the king, she was unique, whereas his wives might share their position with several others. Maacah, queen mother of Abijam, even retained her authority during much of her grandson’s reign (1 Kgs 15:2, 10, 13; 2 Chr 15:16). The queen mother was crowned (Jer 13:18), and Bathsheba, powerful enough as queen, was seated at the right hand of King Solomon when she became queen mother (1 Kgs 2:19).<\/p>","content_en":"<h3>QUEEN<\/h3>\n<p>Word used to describe a reigning monarch, a queen consort, or a queen mother. The queen of Sheba became the epitome of wealth at the time of her visit to the luxurious court of King Solomon (1 Kgs 10:1; Mt 12:42; Lk 11:31), when she arrived with a large retinue and camels bearing gold, jewels, and spices. Candace, queen of Ethiopia, is mentioned when a eunuch, a senior minister in her court, is converted by Philip while on a visit to Jerusalem (Acts 8:27).<\/p>\n<p>In Jewish history, Athaliah, thinking that she had murdered all rival claimants to the throne within the royal family, reigned for six years (2 Kgs 11:3). Also, Salome Alexandra succeeded her husband, Alexander Janneus, as ruler from 76 to 67 <span>BC<\/span>. A queen consort normally played a minor role, although Bathsheba (1 Kgs 1:15-31), who was determined to ensure the succession of her son, and Jezebel (ch 21), who plotted the false accusation leading to the death of Naboth, are notable exceptions. The powerful role was that of queen mother. She not only ruled over the royal household but also was held in respect both by the court and by the monarch (cf. Ex 20:12). Her requests were unlikely to be denied (1 Kgs 2:20). As the mother of the king, she was unique, whereas his wives might share their position with several others. Maacah, queen mother of Abijam, even retained her authority during much of her grandson’s reign (1 Kgs 15:2, 10, 13; 2 Chr 15:16). The queen mother was crowned (Jer 13:18), and Bathsheba, powerful enough as queen, was seated at the right hand of King Solomon when she became queen mother (1 Kgs 2:19).<\/p>","summary_ro":"QUEEN Word used to describe a reigning monarch, a queen consort, or a queen mother. The queen of Sheba became the epitome of wealth at the time of her visit to the luxurious court of King Solomon (1 Kgs 10:1; Mt 12:42; Lk 11:31), when she arrived with a large retinue and camels bearing gold, jewels, and spices. Candace, queen of Ethiopia, is mentioned when a eunuch, a senior minister in her court, is converted by Philip while on a visit to Jerusalem (Acts 8:27). In Jewish history, Athaliah, t...","summary_en":"QUEEN Word used to describe a reigning monarch, a queen consort, or a queen mother. The queen of Sheba became the epitome of wealth at the time of her visit to the luxurious court of King Solomon (1 Kgs 10:1; Mt 12:42; Lk 11:31), when she arrived with a large retinue and camels bearing gold, jewels, and spices. Candace, queen of Ethiopia, is mentioned when a eunuch, a senior minister in her court, is converted by Philip while on a visit to Jerusalem (Acts 8:27). In Jewish history, Athaliah, t...","source":"Articles\/Q.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":96734,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124360,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135125,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179612,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":190012,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234864,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":245330,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Solomon","title_en":"Solomon","content_ro":"<h3>Solomon<\/h3>\n<p>Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 <span>BC<\/span>). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul.<\/p>\n<p>Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui Solomon (1 Kgs 1:17; vezi 2 Sam 12:24-25; 1 Chr 28:4-7), așa că Bat-Șeba și profetul Natan l-au informat pe David despre intențiile lui Adonia. David a organizat imediat încoronarea lui Solomon. Apoi David l-a sfătuit pe Solomon să-L urmeze cu credincioșie pe Dumnezeu (1 Kgs 2:1-9).<\/p>\n<p>Solomon Îl iubea pe Dumnezeu și I-a căutat ajutorul. Dumnezeu i-a cerut să aleagă un dar, iar pentru că a ales înțelepciunea în locul vieții lungi, bogățiilor sau faimei, Dumnezeu i le-a dat pe toate acestea. Solomon a guvernat cu înțelepciune (1 Kgs 3:16-28), a primit respect din toată lumea (1 Kgs 4:20-34) și a scris Cântarea Cântărilor, împreună cu cea mai mare parte a Proverbelor și Eclesiastului. Rabinii spuneau că aceste cărți provin din trei etape ale vieții lui: „Când un om este tânăr, compune cântări; când îmbătrânește, rostește maxime; iar când ajunge bătrân, vorbește despre deșertăciunea lucrurilor” (<em>Midrash Rabbah<\/em>). El a construit și Templul din Ierusalim și propriul său palat, a dezvoltat comerțul și a sporit bogăția și siguranța Israelului. Reputația lui de înțelepciune și bogăție era foarte mare, iar regina din Șeba a călătorit la Ierusalim ca să-l vadă ea însăși (1 Kgs 10:1-29).<\/p>\n<p>Din nefericire, Solomon a încheiat multe alianțe străine și s-a căsătorit cu multe femei străine, începând cu fiica faraonului Egiptului (1 Kgs 3:1). Soțiile străine ale lui Solomon i-au abătut inima de la Dumnezeu și au îndreptat-o spre idoli. Mai târziu în viață, înțeleptul Solomon a devenit extrem de nesăbuit sub influența soțiilor lui; s-a închinat dumnezeilor falși și și-a asuprit poporul. Astfel, Dumnezeu l-a folosit pe Ieroboam pentru a îndepărta o mare parte din regatul lui.<\/p>\n<p>Cu toate acestea, Noul Testament își amintește înțelepciunea și slava lui Solomon ca standard față de care sunt măsurați alții. Isus este întruparea înțelepciunii lui Dumnezeu, care a depășit cu mult înțelepciunea lui Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","content_en":"<h3>Solomon<\/h3>\n<p>Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 <span>BC<\/span>). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom.<\/p>\n<p>As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr 28:4-7), so Bathsheba and the prophet Nathan informed David of Adonijah’s intentions. David immediately arranged Solomon’s coronation. Then David advised Solomon to follow God faithfully (1 Kgs 2:1-9).<\/p>\n<p>Solomon loved God and sought his help. God asked him to choose a gift, and since he chose wisdom rather than long life, riches, or fame, God gave him all of these. Solomon governed wisely (1 Kgs 3:16-28), received worldwide respect (1 Kgs 4:20-34), and wrote the Song of Songs, along with most of Proverbs and Ecclesiastes. Rabbis said that these books came from three stages of his life: “When a man is young he composes songs; when he grows older he makes sententious remarks; and when he becomes an old man he speaks of the vanity of things” (<em>Midrash Rabbah<\/em>). He also built the Temple in Jerusalem and his own palace, developed trade, and increased the wealth and security of Israel. His reputation for wisdom and wealth was very great, and the queen of Sheba traveled to Jerusalem to see him for herself (1 Kgs 10:1-29).<\/p>\n<p>Unfortunately, Solomon made many foreign alliances and married many foreign women, beginning with the daughter of Egypt’s pharaoh (1 Kgs 3:1). Solomon's foreign wives turned his heart away from God and toward idols. Later in life, the wise Solomon became extremely foolish under his wives’ influence; he worshiped false gods and oppressed his people. So God used Jeroboam to remove a large part of his kingdom.<\/p>\n<p>Nonetheless, the New Testament remembers Solomon’s wisdom and glory as the standard against which others are measured. Jesus is the incarnation of God’s wisdom, which far surpassed that of Solomon (Matt 12:42; Luke 11:31).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 12:24-25; 1 Kgs 1:1–11:43; 2 Chr 1:1–9:31; Pss 72:1-20; 127:1-5; Prov 1:1; Matt 6:28-30; 12:42; Luke 11:31; 12:27<\/p>","summary_ro":"Solomon Solomon a fost al treilea rege al lui Israel, al doilea fiu al lui David și al Bat-Șebei (2 Sam 12:13-25); el a domnit patruzeci de ani (971–931 BC). Solomon și-a început domnia cu o încredere promițătoare în Dumnezeu, dar și-a încheiat viața ca închinător la idoli, distrugându-și regatul. Pe măsură ce regele David se apropia de moarte, fiul său Adonia a încercat să ia tronul, fiind sprijinit de preotul Abiatar și de generalul Ioab (1 Kgs 1:1-53). Totuși, regatul îi fusese promis lui ...","summary_en":"Solomon Solomon was the third king of Israel, the second son of David and Bathsheba (2 Sam 12:13-25); he reigned forty years (971–931 BC). Solomon began his reign with promising confidence in God but ended his life as an idol-worshiper who destroyed his kingdom. As King David neared death, his son Adonijah made an attempt on the throne, supported by the priest Abiathar and the general Joab (1 Kgs 1:1-53). The kingdom had been promised to Solomon, however (1 Kgs 1:17; see 2 Sam 12:24-25; 1 Chr...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":610,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adonijah","title_en":"Adonijah","content_ro":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","content_en":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","summary_ro":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","summary_en":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":96694,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124320,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":135045,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179572,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189932,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234824,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":245250,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Ioab","title_en":"Joab","content_ro":"<h3>Ioab<\/h3>\n<p>Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva armatei de nord a lui Israel, aflată sub impresionanta comandă a lui Abner (2 Sam 2:12-32).<\/p>\n<p>Ioab acționa adesea pentru a promova ceea ce considera el a fi interesele lui David. De exemplu, a conspirat cu David la moartea lui Urie hetitul, pentru a acoperi adulterul regelui cu Bat-Șeba (11:1-27). L-a convins pe David să îngăduie întoarcerea lui Absalom la curte (14:1-33) și a încercat să-l convingă pe David să renunțe la recensământul care a stârnit mânia lui Dumnezeu (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Deși era foarte loial lui David, Ioab acționa uneori în propriul interes și uneori nesocotea poruncile regelui. Când Abner l-a ucis pe Asael, fratele lui Ioab (2 Sam 2:23), Ioab l-a ucis pe Abner ca răzbunare (3:26-30), în ciuda noii loialități a lui Abner față de David (3:12-19). Mai târziu, Ioab l-a ucis pe propriul văr, Amasa (20:8-10), care comandase armata lui Absalom (17:25), după ce David îl numise pe Amasa comandant în locul lui Ioab (19:13; 20:4). Ioab l-a ucis și pe Absalom, încălcând porunca directă a lui David (18:5, 10-17). Apoi l-a mustrat pe David pentru că plângea moartea lui Absalom în loc să felicite armata (19:5-7). Ioab era nemilos și a recâștigat cea mai puternică poziție din armata lui David (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Ioab și-a pecetluit soarta sprijinind încercarea lui Adonia de a lua tronul lui David (1 Kgs 1:5-7). Instrucțiunile date de David lui Solomon pe patul de moarte includeau uciderea lui Ioab din cauza crimelor împotriva lui Abner și Amasa. Când Solomon a devenit rege, l-a trimis pe Benaia să-l omoare pe Ioab chiar în timp ce Ioab se ținea de coarnele altarului (1 Kgs 2:28-34). Ioab a avut parte de aceeași soartă pe care o adusese asupra altora de-a lungul vieții, iar cel care l-a executat i-a luat locul ca comandant al armatei lui Israel (1 Kgs 2:35).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","content_en":"<h3>Joab<\/h3>\n<p>Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the northern army of Israel under Abner’s impressive command (2 Sam 2:12-32).<\/p>\n<p>Joab often acted to promote what he perceived were David’s interests. For example, he colluded with David in the death of Uriah the Hittite to cover up the king’s adultery with Bathsheba (11:1-27). He persuaded David to allow Absalom’s return to court (14:1-33), and he tried to talk David out of taking a census that provoked God’s anger (24:1-9; 1 Chr 21:1-6).<\/p>\n<p>Though he was very loyal to David, Joab sometimes acted in his own interest, and sometimes he disregarded the king’s orders. When Abner killed Joab’s brother Asahel (2 Sam 2:23), Joab killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (3:12-19). Later, Joab killed his own cousin Amasa (20:8-10), who commanded Absalom’s army (17:25), after David had appointed Amasa commander in Joab’s place (19:13; 20:4). Joab also killed Absalom against David’s direct order (18:5, 10-17). He then rebuked David for grieving Absalom’s death rather than congratulating the army (19:5-7). Joab was ruthless, and he regained the most powerful position in David’s army (20:23; 24:2; 1 Kgs 1:19).<\/p>\n<p>Joab sealed his fate by supporting Adonijah’s bid for David’s throne (1 Kgs 1:5-7). David’s deathbed instructions to Solomon included having Joab killed because of his murders of Abner and Amasa. When Solomon became king, he sent Benaiah to kill Joab even as Joab clung to the horns of the altar (1 Kgs 2:28-34). Joab met the same fate that he dealt to others throughout his life, and his executioner replaced him as commander of Israel’s army (1 Kgs 2:35).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 2:13-32; 3:22-39; 8:16; 10:7-14; 11:1-25; 12:26-28; 14:1-33; 17:25; 18:2–19:13; 20:7-23; 24:2-9; 1 Kgs 1:7, 19; 2:28-35; 11:15-16; 1 Chr 2:16; 11:6-8; 18:15; 19:8-15; 20:1; 21:2-6; 26:28; 27:24, 34; Ps 60:1-12<\/p>","summary_ro":"Ioab Ioab era nepotul lui David, fiul Țeruiei, sora lui David (1 Chr 2:13-16); frații lui erau Abișai și Asael. Ioab a devenit comandantul armatelor lui David datorită curajului și priceperii sale militare (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). Fiind primul care a atacat cetatea iebusită a Ierusalimului, a primit funcția de comandant (1 Chr 11:4-9). Ioab a înăbușit și o răscoală a arameilor și amoniților (2 Sam 10:1-19; 1 Chr 19:8-15) și a câștigat pentru David multe bătălii-cheie împotriva a...","summary_en":"Joab Joab was David’s nephew, the son of David’s sister Zeruiah (1 Chr 2:13-16); his brothers were Abishai and Asahel. Joab became commander of David’s armies because of his bravery and military skill (2 Sam 2:18; 8:16; 11:1; 1 Chr 18:15). As the first to attack the Jebusite city of Jerusalem, he was awarded the commander’s position (1 Chr 11:4-9). Joab also suppressed a rebellion among the Arameans and Ammonites (2 Sam 10:1-19; 1 Chr 19:8-15) and won many key battles for David against the no...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19903,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joab","title_en":"Joab","content_ro":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","content_en":"<h3>JOAB<\/h3>\n<li>1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Possibly Joab sensed that Abner would be his rival. Nevertheless, David praised the slain commander as a prince and a great man (vv 31-39) and set a curse on the house of Joab for his insubordination (vv 26-29, 39). This incident illumines Joab’s sometimes unscrupulous and ruthless behavior.<\/li>\n<p>Joab spearheaded David’s siege of the Jebusite city of Jerusalem, and when David consolidated his reign there, Joab became the commander of the king’s army (2 Sm 8:16; 11:1; cf. 1 Chr 11:6-8; 18:15). He suppressed a rebellion among the Syrians and Ammonites (2 Sm 10:7-14; 1 Chr 19:8-15). At Rabbah he not only conquered the city (2 Sm 11–12) but arranged for the death of Uriah the Hittite so that David could take Uriah’s wife, Bathsheba.<\/p>\n<p>Joab’s loyalties to David and shrewd control of the army are seen during Absalom’s rebellion (2 Sm 15). Joab suppressed the conspiracy (ch 18), but ignoring a direct order from David not to kill his son (18:5), brutally killed him anyway (vv 10-17). When David mourned, Joab rebuked the king, urging that a crisis with the army was imminent (19:5-7). This insubordination led David to replace Joab with Amasa as commander (v 13), but later, at Gibeon, Joab also killed him dishonorably (20:8-10). Joab’s influence in the army must have been great, since he regained his former role as military commander (2 Sm 20:23, 24:2; 1 Kgs 1:19).<\/p>\n<p>At the end of David’s reign, Joab supported the conspiracy of Adonijah and Abiathar against the throne (1 Kgs 1:7). David’s distrust of him led the king to warn Solomon specifically about Joab’s repeated treacheries (2:5-9). Solomon had to resolve the problem of an untrustworthy army. Therefore, upon his father’s death, Solomon pursued the conspirators Adonijah (v 23), Abiathar (v 26), and Joab (v 28). Solomon’s officer Benaiah found Joab at the altar seeking refuge and killed him there (vv 28-35), thus cleansing Solomon’s reign from the wrongdoing of Joab.<\/p>\n<li>2. KJV translation (“Ataroth, the house of Joab”) of Atroth-beth-joab in 1 Chronicles 2:54. <em>See<\/em> Atroth-beth-joab.<\/li>\n<li>3. Judahite, Seraiah’s son from the house of Kenaz and forefather of the residents of the valley of craftsmen (1 Chr 4:14).<\/li>\n<li>4. Forefather of a clan of Jews who returned to Palestine with Zerubbabel following the exile (Ezr 2:6; Neh 7:11).<\/li>\n<li>5. Forefather of a family of which 219 members returned with Ezra to Palestine following the exile (Ezr 8:9). He is perhaps identifiable with #4 above.<\/li>","summary_ro":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","summary_en":"JOAB 1. Son of Zeruiah, the half sister of David (1 Chr 2:16), who, along with his brothers Abishai and Asahel, was well known for his military valor in Judah (2 Sm 2:18; cf. 1 Sm 26:6). According to 2 Samuel, Joab rose to prominence and distinguished himself at the battle of Gibeon when Saul’s troops under Abner were vanquished (2 Sm 2:8-32). Because Abner had slain Joab’s brother Asahel (v 23), Joab later killed Abner in revenge (3:26-30), despite Abner’s new loyalty to David (vv 12-19). Po...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":96560,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124186,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":134778,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":179438,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":189664,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":234690,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":244982,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă.<\/p>\n<p>David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, mai ales de filisteni. Dumnezeu avea să-l folosească pe David pentru a duce la capăt cucerirea țării.<\/p>\n<p>În tinerețe, David era un simplu păstor, păzind oile tatălui său (1 Sam 16:11; 17:14-15). Viața lui a luat o întorsătură neașteptată când profetul Samuel a venit la Isai și l-a uns pe David ca următor rege al lui Israel. Totuși, domnia lui David nu a început printr-o lovitură de stat sau printr-un asasinat. Dimpotrivă, David a devenit un slujitor credincios al regelui Saul. David a intrat mai întâi în slujba lui Saul ca muzician, cântând melodii care alinau sufletul chinuit al lui Saul (16:14-23). Această slujire anticipa rolul lui David de compozitor al multora dintre psalmi. Tânărul David l-a ajutat pe Saul și prin faimoasa înfrângere a campionului filistean Goliat, într-o luptă individuală (17:32-51). Această victorie anticipa rolul lui David ca lider militar biruitor.<\/p>\n<p>Deși David era loial, Saul a devenit profund suspicios față de el, iar David a trebuit să fugă. A reușit să scape cu ajutorul copiilor lui Saul, Ionatan și Mical. David a condus un fel de regat în exil. Avea o armată permanentă de șase sute de oameni. Profetul Gad și preotul Abiatar erau, de asemenea, cu el, oferindu-i îndrumare și călăuzire din partea Domnului.<\/p>\n<p>Îndelunga răbdare a lui Dumnezeu față de Saul a ajuns în cele din urmă la capăt, iar Saul a murit pe câmpul de luptă. Totuși, nici atunci nu i-a fost ușor lui David să-și întemeieze domnia peste tot Israelul. Seminția lui Iuda l-a proclamat imediat rege, dar semințiile din nord l-au ales la început ca lider pe Iș-Boșet, fiul lui Saul. Iș-Boșet nu era un conducător puternic sau bun; a rămas la putere doar datorită protecției lui Abner, comandantul militar al tatălui său. Totuși, Iș-Boșet l-a insultat în mod nesăbuit pe Abner, iar generalul a contribuit la trecerea regatului de partea lui David.<\/p>\n<p>Ca rege peste un Israel unit, David a trecut la consolidarea regatului. El și oamenii lui au cucerit Ierusalimul de la iebusiți și au făcut din această cetate centrală capitala sa. De asemenea, i-a alungat din țară pe filistenii rămași. Apoi a adus Chivotul Legământului la Ierusalim. David a dorit să construiască în Ierusalim un templu permanent pentru Dumnezeu, care să înlocuiască Cortul Întâlnirii. Dumnezeu nu i-a îngăduit această dorință, dar Și-a arătat dragostea față de David intrând într-un legământ cu el, prin care i-a întemeiat urmașii ca dinastie (2 Sam 7).<\/p>\n<p>Viața lui David a luat însă curând o întorsătură tragică (vezi 2 Sam 11–12). Într-o vreme când probabil ar fi trebuit să fie pe câmpul de luptă împreună cu armata sa, el zăbovea pe acoperișul palatului. A văzut o femeie frumoasă, numită Bat-Șeba, care se îmbăia. A dorit-o și, asemenea unui despot din Orientul Apropiat, a luat-o. Ea a rămas însărcinată, iar încercarea lui de a-și acoperi adulterul a eșuat. Într-o încercare disperată de a păstra totul secret, a pus să fie ucis Urie, soțul ei. Dar nici măcar un rege mare ca David nu poate ascunde secrete de Dumnezeu, iar Dumnezeu l-a trimis pe profetul Natan să-l confrunte. David s-a pocăit (vezi Pss 32, 51), dar consecințele faptelor lui i-au tulburat familia și restul domniei.<\/p>\n<p>Din acel moment, familia lui David s-a destrămat. Amnon, fiul lui David, a violat-o pe Tamar, sora lui vitregă (2 Sam 13:1-14). Apoi Absalom, fratele ei, l-a ucis pe Amnon (2 Sam 13:20-29). Mai târziu, Absalom a declanșat un război civil, încercând să-i ia tronul tatălui său (2 Sam 15–18). Un alt fiu, Adonia, a încercat să ia tronul de la David, punându-se să fie proclamat rege în timp ce tatăl său era încă în viață (1 Kgs 1:5-10). David a reușit totuși să-și adune suficientă putere pentru a se asigura că Solomon îi va urma la tron (1 Kgs 1:28-40). David a murit, Solomon a fost proclamat rege, iar lunga dinastie a lui David a început, potrivit promisiunii din 2 Sam 7.<\/p>\n<p>Urmașii lui David s-au ridicat rar la înălțimea lui. Doar arareori descendenții lui au condus națiunea la o închinare credincioasă față de Dumnezeu; monarhia unită nu a supraviețuit nici măcar dincolo de Solomon. În secolele care au urmat, urmașii lui David au domnit doar peste Iuda, în sud. În cele din urmă, regatul lui Iuda a fost distrus. Niciodată după aceea un descendent al lui David nu a mai domnit ca rege în Israel.<\/p>\n<p>Ce se întâmplă, atunci, cu promisiunea făcută lui David: „tronul tău va fi întărit pe vecie” (2 Sam 7:16)? Noul Testament arată spre Isus. El era urmașul lui David, iar Dumnezeu L-a proclamat ca Hristos, sau Mesia — Regele Uns (vezi Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). Viața și domnia lui David prefigurează domnia mesianică a lui Isus Hristos, care va dura pentru totdeauna (vezi Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David este una dintre figurile monumentale ale istoriei biblice. Domnia lui a reprezentat un punct culminant în planul lui Dumnezeu pentru Israel și a avut o semnificație profundă și durabilă. David s-a născut în Betleem, ca fiu cel mai mic al lui Isai; linia lui genealogică este urmărită până la Iuda (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). La vremea nașterii lui, Ierusalimul era ocupat de iebusiți, iar mari părți din Țara Promisă erau încă stăpânite de popoare străine, ...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27008,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Nathan","title_en":"Nathan","content_ro":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","content_en":"<h3>NATHAN<\/h3>\n<li>1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31).<\/li>\n<p><em>See also<\/em> Genealogy of Jesus Christ.<\/p>\n<li>2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was favorable, but on receiving direct instructions from the Lord, he countermanded his initial approval. He foretold that one of David’s sons would build God a house, and that God would establish a house (dynasty) for David through his son Solomon. The prophecy includes not only the Davidic line but also the messianic king. Nathan’s oracle, therefore, was of vital importance, since it dealt with two great institutions, the temple and the Davidic monarchy (2 Sm 7:1-7; 1 Chr 17:1-15).<\/li>\n<p>During the Ammonite war, David, having fathered an illegitimate child, tried to cover his sin by involving the woman’s husband, Uriah (2 Sm 11:1-13; 23:39). When this attempt failed, he had Joab, the general of the army, engineer Uriah’s death, whereupon David took Bathsheba openly as his wife (11:14-27). Nathan confronted the king, courageously exposing the enormity of David’s crime by a parable that provoked the king’s righteous anger and turned the finger of condemnation upon David himself (12:1-9). Nathan foretold the fearful consequences for David’s family resulting from his sin and evil example (vv 10-12). This prophecy was fulfilled in rape, the deaths of three of David’s sons, and civil war (2 Sm 13–18; 1 Kgs 1). Bathsheba’s child also would not live (2 Sm 12:14).<\/p>\n<p>When David was near death, one of his sons, Adonijah, seized power (1 Kgs 1:1, 10). Nathan prompted Bathsheba to remind David of an earlier promise concerning Solomon’s succession, supporting her by his own timely intervention (vv 10-27). David immediately authorized Solomon’s coronation (vv 28-53).<\/p>\n<p>Nathan was an important chronicler (1 Chr 29:29; 2 Chr 9:29). With David he played a vital part in developing the musical aspects of temple worship (2 Chr 29:25).<\/p>\n<li>3. Man of Zobah and the father of Igal, one of David’s 30 heroes (2 Sm 23:36). He was possibly the Nathan noted as the brother of Joel (1 Chr 11:38).<\/li>\n<li>4. Father of two important court officials (1 Kgs 4:5); probably either the prophet or David’s son.<\/li>\n<li>5. Descendant of Judah, in the clan of Jerahmeel, the son of Attai and the father of Zabad (1 Chr 2:36).<\/li>\n<li>6. One of a deputation sent by Ezra to secure Levitical reinforcements for the Israelites returning to Jerusalem (Ezr 8:16). Possibly Nathan was among those who covenanted to divorce their foreign wives (10:39), but the name, meaning “gift,” was a very common one.<\/li>","summary_ro":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","summary_en":"NATHAN 1. Son of David by Bathsheba, the third son to be born in Jerusalem (2 Sm 5:14; 1 Chr 3:5; 14:4). Nathan, Solomon’s older brother, is featured in the apocalyptic oracle of Zechariah 12:12 and Christ’s line of descent via Joseph (Lk 3:31). See also Genealogy of Jesus Christ. 2. One of the early prophets and adviser of David. When David’s military campaigns were almost completed, he shared with Nathan his desire to erect a suitable dwelling place for God. Nathan’s immediate reaction was ...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:28","title_en":"Study Note: 1 Împărați 1:28","content_ro":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","content_en":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","summary_ro":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","summary_en":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129732,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:28","title_en":"Study Note: 1 Împărați 1:28","content_ro":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","content_en":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","summary_ro":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","summary_en":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145880,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:28","title_en":"Study Note: 1 Împărați 1:28","content_ro":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","content_en":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","summary_ro":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","summary_en":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184984,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:28","title_en":"Study Note: 1 Împărați 1:28","content_ro":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","content_en":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","summary_ro":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","summary_en":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200775,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:28","title_en":"Study Note: 1 Împărați 1:28","content_ro":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","content_en":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","summary_ro":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","summary_en":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240236,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:28","title_en":"Study Note: 1 Împărați 1:28","content_ro":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","content_en":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","summary_ro":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","summary_en":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256090,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:28","title_en":"Study Note: 1 Împărați 1:28","content_ro":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","content_en":"<p><strong>1:28-30<\/strong> <em>David<\/em> reassured <em>Bathsheba<\/em> that <em>Solomon<\/em> would <em>be the next king<\/em> by repeating his earlier <em>vow<\/em> in God’s name (see 1:17).<\/p>","summary_ro":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","summary_en":"1:28-30 David reassured Bathsheba that Solomon would be the next king by repeating his earlier vow in God’s name (see 1:17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"31":[{"id":102107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:31","title_en":"Study Note: 1 Împărați 1:31","content_ro":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","content_en":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","summary_ro":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","summary_en":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129733,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:31","title_en":"Study Note: 1 Împărați 1:31","content_ro":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","content_en":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","summary_ro":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","summary_en":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145882,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:31","title_en":"Study Note: 1 Împărați 1:31","content_ro":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","content_en":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","summary_ro":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","summary_en":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184985,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:31","title_en":"Study Note: 1 Împărați 1:31","content_ro":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","content_en":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","summary_ro":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","summary_en":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200777,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:31","title_en":"Study Note: 1 Împărați 1:31","content_ro":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","content_en":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","summary_ro":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","summary_en":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240237,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:31","title_en":"Study Note: 1 Împărați 1:31","content_ro":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","content_en":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","summary_ro":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","summary_en":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256092,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:31","title_en":"Study Note: 1 Împărați 1:31","content_ro":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","content_en":"<p><strong>1:31-32<\/strong> <em>David<\/em> affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, <em>Zadok<\/em>, <em>Nathan<\/em>, and <em>Benaiah.<\/em><\/p>","summary_ro":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","summary_en":"1:31-32 David affirmed his pledge by ordering a public display of support by the priestly, prophetic, and military representatives, Zadok, Nathan, and Benaiah.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"32":[{"id":97448,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":125074,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":136554,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":180326,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":191439,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":235578,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":246759,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"Saducheii","title_en":"The Sadducees","content_ro":"<h3>Saducheii<\/h3>\n<p>Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, <em>Antichități<\/em> 13.10.6;<em> Războiul<\/em> 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, <em>Antichități<\/em> 18.1.4). Termenul <em>saducheu<\/em> derivă probabil din <em>Țadoc,<\/em> marele preot din timpul domniilor lui David (2 Sam 8:17; 15:24; 1 Împ 1:8) și Solomon (1 Împ 1:32-48); ambele cuvinte au aceeași rădăcină ebraică. Cea mai veche referire istorică la saduchei apare în timpul domniei lui Ioan Hircan (135–104 <span>î.Hr.<\/span>), un descendent al macabeilor (Iosif Flaviu, <em>Antichități<\/em> 13.10.6), dar din această relatare este limpede că ei existau deja de o vreme.<\/p>\n<p>Concepțiile lor teologice sunt adesea puse în contrast cu cele ale fariseilor (Fapte 23:8; vezi și Fapte 4:1-2). Pentateuhul avea autoritate principală pentru saduchei. Ei respingeau tradiția orală atât de prețuită de farisei. Tot spre deosebire de farisei, saducheii nu credeau în învierea morților (vezi Mat 22:23-33), în ființe îngerești (vezi Fapte 23:8) sau în conceptul de judecată finală. Fariseii, în schimb, erau atât de atașați de credința în înviere, încât au trecut de partea lui Pavel împotriva saducheilor când acesta era judecat pentru tulburarea Templului (Fapte 23:6-10).<\/p>\n<p>În ciuda diferențelor dintre ei, fariseii și saducheii s-au unit într-un singur front împotriva lui Isus. Dacă fariseii I s-au împotrivit lui Isus pentru că părea să trateze cu ușurință tradițiile lor orale, saducheii I s-au împotrivit lui Isus pentru că El afirma existența lumii supranaturale a îngerilor și demonilor și apela la o judecată finală și la înviere.<\/p>\n<p>Odată cu distrugerea Templului în <span>d.Hr.<\/span> 70, saducheii au dispărut de pe scena istoriei. Nu au lăsat documente scrise. Întrucât toate informațiile noastre despre saduchei provin de la adversarii lor, avem doar o imagine limitată despre cum erau ei în realitate.<\/p>\n<p><strong>Pasaje pentru studiu aprofundat<\/strong><\/p>\n<p>Mat 3:7; 16:1-12; 22:23-33; Marcu 12:18-27; Luca 20:27-40; Fapte 4:1-2; 5:17-18; 23:6-10<\/p>","content_en":"<h3>The Sadducees<\/h3>\n<p>The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, <em>Antiquities<\/em> 13.10.6;<em> War<\/em> 2.10.5). They did not have great favor or influence with the people (Josephus, <em>Antiquities<\/em> 18.1.4). The term <em>Sadducee<\/em> probably derives from <em>Zadok,<\/em> the high priest during the reigns of David (2 Sam 8:17; 15:24; 1 Kgs 1:8) and Solomon (1 Kgs 1:32-48); both words have the same Hebrew root. The earliest historical reference to the Sadducees occurs during the reign of John Hyrcanus (135–104 <span>BC<\/span>), a descendant of the Maccabees (Josephus, <em>Antiquities<\/em> 13.10.6), but it is clear from this account that they had already existed for some time.<\/p>\n<p>Their theological views are often contrasted with those of the Pharisees (Acts 23:8; see also Acts 4:1-2). The Pentateuch had primary authority for the Sadducees. They rejected the oral tradition so cherished by the Pharisees. Also in contrast with the Pharisees, the Sadducees did not believe in the resurrection of the dead (see Matt 22:23-33), angelic beings (see Acts 23:8), or the concept of final judgment. The Pharisees, by contrast, were so committed to belief in the resurrection that they sided with Paul against the Sadducees when he was on trial for disturbing the Temple (Acts 23:6-10).<\/p>\n<p>Despite their differences, the Pharisees and Sadducees united with a single front against Jesus. If the Pharisees opposed Jesus because he made light of their oral traditions, the Sadducees opposed Jesus because he affirmed the supernatural world of angels and demons and appealed to a final judgment and resurrection.<\/p>\n<p>With the destruction of the Temple in <span>AD<\/span> 70, the Sadducees disappeared from the scene. They left no written records. Since all our information about the Sadducees comes from their opponents, we have a limited idea of what they were really like.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 3:7; 16:1-12; 22:23-33; Mark 12:18-27; Luke 20:27-40; Acts 4:1-2; 5:17-18; 23:6-10<\/p>","summary_ro":"Saducheii Saducheii erau alcătuiți din clasa preoțească (în contrast cu mișcarea laică a fariseilor). Saducheii locuiau probabil în apropierea Ierusalimului și controlau sistemul Templului (Fapte 4:1-2; 5:17). Erau aristocrați puternici și mediatori între Roma și Israel (vezi Iosif Flaviu, Antichități 13.10.6; Războiul 2.10.5). Nu se bucurau de mare favoare sau influență în rândul poporului (Iosif Flaviu, Antichități 18.1.4). Termenul saducheu derivă probabil din Țadoc, marele preot din timpu...","summary_en":"The Sadducees The Sadducees were made up of the priestly class (in contrast to the lay movement of the Pharisees). The Sadducees probably lived in the vicinity of Jerusalem and controlled the Temple system (Acts 4:1-2; 5:17). They were powerful aristocrats and mediators between Rome and Israel (see Josephus, Antiquities 13.10.6; War 2.10.5). They did not have great favor or influence with the people (Josephus, Antiquities 18.1.4). The term Sadducee probably derives from Zadok, the high priest...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":4244,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Benaiah","title_en":"Benaiah","content_ro":"<h3>BENAIAH<\/h3>\n<p>Popular name meaning “the Lord has built,” used primarily by Levites.<\/p>\n<p>1. Son of Jehoiada the priest, from the south Judean town of Kabzeel. Benaiah was engaged in military service, and his loyalty gained for him the rank of commander in chief of the army during the reign of Solomon (1 Kgs 2:35; 4:4).<\/p>\n<p>Before David became king, Benaiah distinguished himself in a number of daring military and protective feats to become one of the mighty men (2 Sm 23:20-22) during David’s flight from King Saul. He attained command of “the thirty” (1 Chr 27:6), a group second only to “the three” of highest valor (2 Sm 23:23). He later had a high place in the armed forces when Joab was commander in chief and was placed over King David’s elite troops, the Cherethites and Pelethites (8:18). He was also made third commander by David, with 24,000 men under him, and with annual responsibility for priestly service in the temple during the third month of the year (1 Chr 27:5-6).<\/p>\n<p>Benaiah stayed loyal to David during the rebellion of Absalom (2 Sm 20:23; see 15:18) as well as during the attempt by Adonijah to seize David’s throne (1 Kgs 1:8), and therefore had the privilege of assisting in Solomon’s coronation at Gihon (vv 32-40). As army commander and chief bodyguard to Solomon he was responsible for executing Adonijah (2:25), Joab (v 34), and Shimei (v 46) by orders of the new king.<\/p>\n<li>2. Warrior from the town of Pirathon who was among David’s mighty men known as “the thirty” (2 Sm 23:30; 1 Chr 11:31). Benaiah commanded the 11th division of the army in the rotation system established by David (1 Chr 27:14).<\/li>\n<li>3. Prince in Simeon’s tribe who participated in the conquest of Gedor during Hezekiah’s reign (1 Chr 4:36).<\/li>\n<li> 4. Levitical musician who played the harp when King David brought the ark to Jerusalem (1 Chr 15:18, 20; 16:5, <span>rsv<\/span>). Afterward, he was appointed to minister daily before the ark under the direction of Asaph (16:5).<\/li>\n<li> 5. Priestly musician who blew the trumpet before the ark when King David brought it to Jerusalem (1 Chr 15:24). Afterward he was appointed to play regularly before the ark (16:6).<\/li>\n<li> 6. Father of Jehoiada, King David’s counselor after the death of Ahithophel (1 Chr 27:34; see also 2 Sm 17:1-14).<\/li>\n<li> 7. Levite Asaph’s descendant and grandfather of Jahaziel (2 Chr 20:14). Jahaziel delivered an encouraging prophecy to King Jehoshaphat of Judah before his battle against the Moabites and Ammonites (vv 1-29).<\/li>\n<li> 8. Levite appointed by King Hezekiah to help oversee the tithes and contributions brought to the temple (2 Chr 31:13).<\/li>\n<li> 9. Parosh’s son (or descendant), who obeyed Ezra’s exhortation to divorce his pagan wife after the Babylonian exile (Ezr 10:25).<\/li>\n<li>10. Pahath-moab’s son (or descendant), who also obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>11. Bani’s son (or descendant), another who divorced his pagan wife after the exile (Ezr 10:35).<\/li>\n<li>12. Nebo’s son (or descendant), who also divorced his pagan wife after the exile (Ezr 10:43).<\/li>\n<li>13. Pelatiah’s father (Ez 11:1, 13). Pelatiah was a prince of the people of Israel during the time of the prophet Ezekiel.<\/li>","content_en":"<h3>BENAIAH<\/h3>\n<p>Popular name meaning “the Lord has built,” used primarily by Levites.<\/p>\n<p>1. Son of Jehoiada the priest, from the south Judean town of Kabzeel. Benaiah was engaged in military service, and his loyalty gained for him the rank of commander in chief of the army during the reign of Solomon (1 Kgs 2:35; 4:4).<\/p>\n<p>Before David became king, Benaiah distinguished himself in a number of daring military and protective feats to become one of the mighty men (2 Sm 23:20-22) during David’s flight from King Saul. He attained command of “the thirty” (1 Chr 27:6), a group second only to “the three” of highest valor (2 Sm 23:23). He later had a high place in the armed forces when Joab was commander in chief and was placed over King David’s elite troops, the Cherethites and Pelethites (8:18). He was also made third commander by David, with 24,000 men under him, and with annual responsibility for priestly service in the temple during the third month of the year (1 Chr 27:5-6).<\/p>\n<p>Benaiah stayed loyal to David during the rebellion of Absalom (2 Sm 20:23; see 15:18) as well as during the attempt by Adonijah to seize David’s throne (1 Kgs 1:8), and therefore had the privilege of assisting in Solomon’s coronation at Gihon (vv 32-40). As army commander and chief bodyguard to Solomon he was responsible for executing Adonijah (2:25), Joab (v 34), and Shimei (v 46) by orders of the new king.<\/p>\n<li>2. Warrior from the town of Pirathon who was among David’s mighty men known as “the thirty” (2 Sm 23:30; 1 Chr 11:31). Benaiah commanded the 11th division of the army in the rotation system established by David (1 Chr 27:14).<\/li>\n<li>3. Prince in Simeon’s tribe who participated in the conquest of Gedor during Hezekiah’s reign (1 Chr 4:36).<\/li>\n<li> 4. Levitical musician who played the harp when King David brought the ark to Jerusalem (1 Chr 15:18, 20; 16:5, <span>rsv<\/span>). Afterward, he was appointed to minister daily before the ark under the direction of Asaph (16:5).<\/li>\n<li> 5. Priestly musician who blew the trumpet before the ark when King David brought it to Jerusalem (1 Chr 15:24). Afterward he was appointed to play regularly before the ark (16:6).<\/li>\n<li> 6. Father of Jehoiada, King David’s counselor after the death of Ahithophel (1 Chr 27:34; see also 2 Sm 17:1-14).<\/li>\n<li> 7. Levite Asaph’s descendant and grandfather of Jahaziel (2 Chr 20:14). Jahaziel delivered an encouraging prophecy to King Jehoshaphat of Judah before his battle against the Moabites and Ammonites (vv 1-29).<\/li>\n<li> 8. Levite appointed by King Hezekiah to help oversee the tithes and contributions brought to the temple (2 Chr 31:13).<\/li>\n<li> 9. Parosh’s son (or descendant), who obeyed Ezra’s exhortation to divorce his pagan wife after the Babylonian exile (Ezr 10:25).<\/li>\n<li>10. Pahath-moab’s son (or descendant), who also obeyed Ezra’s exhortation to divorce his pagan wife after the exile (Ezr 10:30).<\/li>\n<li>11. Bani’s son (or descendant), another who divorced his pagan wife after the exile (Ezr 10:35).<\/li>\n<li>12. Nebo’s son (or descendant), who also divorced his pagan wife after the exile (Ezr 10:43).<\/li>\n<li>13. Pelatiah’s father (Ez 11:1, 13). Pelatiah was a prince of the people of Israel during the time of the prophet Ezekiel.<\/li>","summary_ro":"BENAIAH Popular name meaning “the Lord has built,” used primarily by Levites. 1. Son of Jehoiada the priest, from the south Judean town of Kabzeel. Benaiah was engaged in military service, and his loyalty gained for him the rank of commander in chief of the army during the reign of Solomon (1 Kgs 2:35; 4:4). Before David became king, Benaiah distinguished himself in a number of daring military and protective feats to become one of the mighty men (2 Sm 23:20-22) during David’s flight from King...","summary_en":"BENAIAH Popular name meaning “the Lord has built,” used primarily by Levites. 1. Son of Jehoiada the priest, from the south Judean town of Kabzeel. Benaiah was engaged in military service, and his loyalty gained for him the rank of commander in chief of the army during the reign of Solomon (1 Kgs 2:35; 4:4). Before David became king, Benaiah distinguished himself in a number of daring military and protective feats to become one of the mighty men (2 Sm 23:20-22) during David’s flight from King...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33488,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sadducees","title_en":"Sadducees","content_ro":"<h3>SADDUCEES<\/h3>\n<p>Jewish sect cited 14 times in the NT, not referred to in the OT.<\/p>\n<p class=\"h2\" id=\"TheirHistory\">Their History<\/p>\n<p>A number of suggestions have been made as to the origin of the name. First, it has been connected with the Hebrew word for “righteous” (<span class=\"hebrew\" lang=\"he\">saddik<\/span>). This is difficult from an etymological point of view, as there would have been a change from <em>i<\/em> to <em>u<\/em> in the word. Nor is there reason to think that they made such a claim to be the “righteous ones.” Second, the name has been connected with Zadok (sometimes written <span class=\"greek\" lang=\"el\">Saddouk<\/span> in Greek), a priest in the days of David (2 Sm 8:17; 15:24-29) who anointed Solomon (1 Kgs 1:32-39) and in his reign became chief priest (2:35). He is said to have descended from Eleazar, the son of Aaron (1 Chr 6:3-8), and Zadokite priests seem to have been responsible for priestly duties in the temple until the exile. In the blueprints for the restoration of the worship of the temple (Ez 40–48), it is the Zadokite priesthood that is again given charge to minister as “Levitical priests” (44:15-16; 48:11-12). After the exile, we read of Joshua (Jeshua) the son of Jehozadak as high priest (Hg 1:1), and his lineage was traced back to Zadok (1 Chr 6:8-15). The significance of the Zadokite priesthood continues to be stressed in writings of the early second century <span>BC<\/span>, but it is by no means clear that the Sadducees made a stand for the Zadokite priesthood. It may be added that the double <em>d<\/em> in the word is not readily explained by this view of Sadducean origins.<\/p>\n<p>Third, a late rabbinic tradition is that the Sadducees took their name from another Zadok who lived in the second century <span>BC<\/span>. There is little to commend this view.<\/p>\n<p>Finally, the British NT scholar T. W. Manson suggested that their name is to be connected with the Greek word <span class=\"greek\" lang=\"el\">sundikoi<\/span><em>,<\/em> meaning “members of the council,” thus designating the Sadducees as councillors under the Hasmonean rulers.<\/p>\n<p>The first historical knowledge of the Sadducees is in the time of Jonathan Maccabeus, who led the Jewish struggle against the Seleucids from 160 to 143 <span>BC<\/span>. Josephus (<em>Antiquities<\/em> 13.5.9) said that they were a party at this time, and that when John Hyrcanus was head of the Jewish state (135–104 <span>BC<\/span>) there was strife between the Pharisees and the Sadducees (<em>Antiquities<\/em> 13.10.6). It is possible that the Sadducees stood in some sense for the Zadokite priesthood or for the claim that the Jerusalem priesthood of their day was Zadokite in origin, but this is far from clear. Josephus says that the Sadducees had the rich on their side, while the Pharisees had a following among the common people. In the days of Salome Alexandra (76–67 <span>BC<\/span>), the Pharisees were in the ascendancy, but when Judea became a Roman province and Roman governors began to put one high priest down and raise another up, it appears that most of the high priests were from high-born Sadducean families. While they could temporize with the Romans, these Sadducean families had power and influence in the land. As hostilities developed between the Jews and their Roman overlords, the influence of the Sadducees declined. After the fall of Jerusalem to the Romans in <span>AD<\/span> 70, the Sadducees fade from history.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the Gospel narrative they first appeared, together with Pharisees, at John’s baptism. He addressed them as “sons of snakes” and challenged them to show repentance in their lives (Mt 3:7-10). Later, the Sadducees came along with some Pharisees to “test” Jesus, asking him to show them a sign from heaven (16:1). Jesus told his disciples to beware of the Sadducees (vv 6, 11-12).<\/p>\n<p>A great difference begins to emerge between Pharisees and Sadducees in Matthew 22:23-33 (cf. Mk 12:18-27; Lk 20:27-38). The Sadducees, who, like others, wanted to embarrass Jesus with their questions, came with a trick question that showed their doubts concerning the resurrection of the dead. The Sadducees were described in this context as those who say there is no resurrection after death. They cited the case of a woman who had seven brothers as her husbands in succession. “Whose wife will she be in the resurrection?” they asked, implying that because of such a problem, the resurrection could not be a reality. Jesus answered by speaking of the error of their view caused by their ignorance of the Scriptures and of God’s power.<\/p>\n<p>In the early days of the church in Jerusalem, the priests and the captain of the temple police and the Sadducees became annoyed because the disciples were proclaiming the resurrection from the dead (Acts 4:1-2). The Sadducees seem to have led the opposition to the apostles and their preaching. Later the high priest and Sadducees determined to arrest the apostles and put them in the prison (5:17). The only other reference to them in the NT is in Acts 23:6-8, in the record of Paul’s trial before the Jewish Sanhedrin. On that occasion, Paul deliberately spoke about his belief in the resurrection so as to cause a division between the Pharisees and the Sadducees, who did not believe in resurrection.<\/p>\n<p>Thus from these NT passages one realizes something of the basic tenets of the Sadducees, of their prominence among the high priestly families, and of the differences between Pharisees and Sadducees.<\/p>\n<p>Josephus, the Jewish historian who wrote in the closing years of the first century <span>AD<\/span>, adds to the information in the NT about this party. He said that the Sadducees, in contrast to the Pharisees and Essenes, gave no place to the overruling providence of God but emphasized that all that happens to us is the result of the good or evil that we do (<em>Antiquities<\/em> 13.5.9; <em>War<\/em> 2.8.14). Josephus, in a way comparable to the NT, spoke of the Sadducees’ rejection of “the immortal duration of the soul, and the punishments and rewards in Hades” (<em>War<\/em> 2.8.14). “Souls die with the bodies” was what they said (<em>Antiquities<\/em> 18.1.4). Early Christian writers—Hippolytus, Origen, and Jerome—said that the Sadducees accepted only the Pentateuch and not the other OT books. It would seem, however, that they were not opposed to other OT books as a whole (though it is doubtful whether they accepted books such as Daniel, with its clear statement of the resurrection of the dead), but rather that they opposed the legal regulations introduced by the Pharisees and were saying that only the OT law should be considered mandatory. In this, as in their stand against belief in angels and in life after death, they appear to have regarded the Pharisees as innovators and themselves as conservatives.<\/p>\n<p>The other main source of knowledge about the Sadducees is the Mishnah, the collection of the teaching of the rabbis, put down in writing in the second century <span>AD<\/span>. The Sadducees opposed many of the detailed regulations that the Pharisees sought to impose on the people (<em>Parah<\/em> 3.3,7). It also indicates that they had a greater tendency to compromise with the ways of the Gentiles than other Jewish parties (<em>Niddah<\/em> 4.2).<\/p>\n<p><em>See<\/em> Essenes; Judaism; Pharisees.<\/p>","content_en":"<h3>SADDUCEES<\/h3>\n<p>Jewish sect cited 14 times in the NT, not referred to in the OT.<\/p>\n<p class=\"h2\" id=\"TheirHistory\">Their History<\/p>\n<p>A number of suggestions have been made as to the origin of the name. First, it has been connected with the Hebrew word for “righteous” (<span class=\"hebrew\" lang=\"he\">saddik<\/span>). This is difficult from an etymological point of view, as there would have been a change from <em>i<\/em> to <em>u<\/em> in the word. Nor is there reason to think that they made such a claim to be the “righteous ones.” Second, the name has been connected with Zadok (sometimes written <span class=\"greek\" lang=\"el\">Saddouk<\/span> in Greek), a priest in the days of David (2 Sm 8:17; 15:24-29) who anointed Solomon (1 Kgs 1:32-39) and in his reign became chief priest (2:35). He is said to have descended from Eleazar, the son of Aaron (1 Chr 6:3-8), and Zadokite priests seem to have been responsible for priestly duties in the temple until the exile. In the blueprints for the restoration of the worship of the temple (Ez 40–48), it is the Zadokite priesthood that is again given charge to minister as “Levitical priests” (44:15-16; 48:11-12). After the exile, we read of Joshua (Jeshua) the son of Jehozadak as high priest (Hg 1:1), and his lineage was traced back to Zadok (1 Chr 6:8-15). The significance of the Zadokite priesthood continues to be stressed in writings of the early second century <span>BC<\/span>, but it is by no means clear that the Sadducees made a stand for the Zadokite priesthood. It may be added that the double <em>d<\/em> in the word is not readily explained by this view of Sadducean origins.<\/p>\n<p>Third, a late rabbinic tradition is that the Sadducees took their name from another Zadok who lived in the second century <span>BC<\/span>. There is little to commend this view.<\/p>\n<p>Finally, the British NT scholar T. W. Manson suggested that their name is to be connected with the Greek word <span class=\"greek\" lang=\"el\">sundikoi<\/span><em>,<\/em> meaning “members of the council,” thus designating the Sadducees as councillors under the Hasmonean rulers.<\/p>\n<p>The first historical knowledge of the Sadducees is in the time of Jonathan Maccabeus, who led the Jewish struggle against the Seleucids from 160 to 143 <span>BC<\/span>. Josephus (<em>Antiquities<\/em> 13.5.9) said that they were a party at this time, and that when John Hyrcanus was head of the Jewish state (135–104 <span>BC<\/span>) there was strife between the Pharisees and the Sadducees (<em>Antiquities<\/em> 13.10.6). It is possible that the Sadducees stood in some sense for the Zadokite priesthood or for the claim that the Jerusalem priesthood of their day was Zadokite in origin, but this is far from clear. Josephus says that the Sadducees had the rich on their side, while the Pharisees had a following among the common people. In the days of Salome Alexandra (76–67 <span>BC<\/span>), the Pharisees were in the ascendancy, but when Judea became a Roman province and Roman governors began to put one high priest down and raise another up, it appears that most of the high priests were from high-born Sadducean families. While they could temporize with the Romans, these Sadducean families had power and influence in the land. As hostilities developed between the Jews and their Roman overlords, the influence of the Sadducees declined. After the fall of Jerusalem to the Romans in <span>AD<\/span> 70, the Sadducees fade from history.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the Gospel narrative they first appeared, together with Pharisees, at John’s baptism. He addressed them as “sons of snakes” and challenged them to show repentance in their lives (Mt 3:7-10). Later, the Sadducees came along with some Pharisees to “test” Jesus, asking him to show them a sign from heaven (16:1). Jesus told his disciples to beware of the Sadducees (vv 6, 11-12).<\/p>\n<p>A great difference begins to emerge between Pharisees and Sadducees in Matthew 22:23-33 (cf. Mk 12:18-27; Lk 20:27-38). The Sadducees, who, like others, wanted to embarrass Jesus with their questions, came with a trick question that showed their doubts concerning the resurrection of the dead. The Sadducees were described in this context as those who say there is no resurrection after death. They cited the case of a woman who had seven brothers as her husbands in succession. “Whose wife will she be in the resurrection?” they asked, implying that because of such a problem, the resurrection could not be a reality. Jesus answered by speaking of the error of their view caused by their ignorance of the Scriptures and of God’s power.<\/p>\n<p>In the early days of the church in Jerusalem, the priests and the captain of the temple police and the Sadducees became annoyed because the disciples were proclaiming the resurrection from the dead (Acts 4:1-2). The Sadducees seem to have led the opposition to the apostles and their preaching. Later the high priest and Sadducees determined to arrest the apostles and put them in the prison (5:17). The only other reference to them in the NT is in Acts 23:6-8, in the record of Paul’s trial before the Jewish Sanhedrin. On that occasion, Paul deliberately spoke about his belief in the resurrection so as to cause a division between the Pharisees and the Sadducees, who did not believe in resurrection.<\/p>\n<p>Thus from these NT passages one realizes something of the basic tenets of the Sadducees, of their prominence among the high priestly families, and of the differences between Pharisees and Sadducees.<\/p>\n<p>Josephus, the Jewish historian who wrote in the closing years of the first century <span>AD<\/span>, adds to the information in the NT about this party. He said that the Sadducees, in contrast to the Pharisees and Essenes, gave no place to the overruling providence of God but emphasized that all that happens to us is the result of the good or evil that we do (<em>Antiquities<\/em> 13.5.9; <em>War<\/em> 2.8.14). Josephus, in a way comparable to the NT, spoke of the Sadducees’ rejection of “the immortal duration of the soul, and the punishments and rewards in Hades” (<em>War<\/em> 2.8.14). “Souls die with the bodies” was what they said (<em>Antiquities<\/em> 18.1.4). Early Christian writers—Hippolytus, Origen, and Jerome—said that the Sadducees accepted only the Pentateuch and not the other OT books. It would seem, however, that they were not opposed to other OT books as a whole (though it is doubtful whether they accepted books such as Daniel, with its clear statement of the resurrection of the dead), but rather that they opposed the legal regulations introduced by the Pharisees and were saying that only the OT law should be considered mandatory. In this, as in their stand against belief in angels and in life after death, they appear to have regarded the Pharisees as innovators and themselves as conservatives.<\/p>\n<p>The other main source of knowledge about the Sadducees is the Mishnah, the collection of the teaching of the rabbis, put down in writing in the second century <span>AD<\/span>. The Sadducees opposed many of the detailed regulations that the Pharisees sought to impose on the people (<em>Parah<\/em> 3.3,7). It also indicates that they had a greater tendency to compromise with the ways of the Gentiles than other Jewish parties (<em>Niddah<\/em> 4.2).<\/p>\n<p><em>See<\/em> Essenes; Judaism; Pharisees.<\/p>","summary_ro":"SADDUCEES Jewish sect cited 14 times in the NT, not referred to in the OT. Their History A number of suggestions have been made as to the origin of the name. First, it has been connected with the Hebrew word for “righteous” (saddik). This is difficult from an etymological point of view, as there would have been a change from i to u in the word. Nor is there reason to think that they made such a claim to be the “righteous ones.” Second, the name has been connected with Zadok (sometimes written...","summary_en":"SADDUCEES Jewish sect cited 14 times in the NT, not referred to in the OT. Their History A number of suggestions have been made as to the origin of the name. First, it has been connected with the Hebrew word for “righteous” (saddik). This is difficult from an etymological point of view, as there would have been a change from i to u in the word. Nor is there reason to think that they made such a claim to be the “righteous ones.” Second, the name has been connected with Zadok (sometimes written...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"33":[{"id":2040,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Animals","title_en":"Animals","content_ro":"<h3>ANIMALS<\/h3>\n<p>In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\n<p>The biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\n<p>Because of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\n<p>Preview<\/p>\n<p>• Adder<\/p>\n<p>• Ant<\/p>\n<p>• Antelope<\/p>\n<p>• Ape<\/p>\n<p>• Asp<\/p>\n<p>• Ass<\/p>\n<p>• Badger<\/p>\n<p>• Bat<\/p>\n<p>• Bear<\/p>\n<p>• Bee<\/p>\n<p>• Behemoth<\/p>\n<p>• Camel<\/p>\n<p>• Caterpillar<\/p>\n<p>• Cattle<\/p>\n<p>• Chameleon<\/p>\n<p>• Coral<\/p>\n<p>• Cricket<\/p>\n<p>• Crocodile<\/p>\n<p>• Deer<\/p>\n<p>• Dog<\/p>\n<p>• Donkey<\/p>\n<p>• Dragon<\/p>\n<p>• Fish<\/p>\n<p>• Flea<\/p>\n<p>• Fly<\/p>\n<p>• Fox<\/p>\n<p>• Frog<\/p>\n<p>• Gazelle<\/p>\n<p>• Gecko<\/p>\n<p>• Gnat<\/p>\n<p>• Goat<\/p>\n<p>• Grasshopper<\/p>\n<p>• Hare<\/p>\n<p>• Hippopotamus<\/p>\n<p>• Horse<\/p>\n<p>• Hyena<\/p>\n<p>• Jackal<\/p>\n<p>• Leech<\/p>\n<p>• Leopard<\/p>\n<p>• Leviathan<\/p>\n<p>• Lion<\/p>\n<p>• Lizard<\/p>\n<p>• Locust<\/p>\n<p>• Mole<\/p>\n<p>• Moth<\/p>\n<p>• Mouse<\/p>\n<p>• Mule<\/p>\n<p>• Pig<\/p>\n<p>• Porcupine<\/p>\n<p>• Scorpion<\/p>\n<p>• Sheep<\/p>\n<p>• Snail<\/p>\n<p>• Snake<\/p>\n<p>• Spider<\/p>\n<p>• Sponge<\/p>\n<p>• Unicorn<\/p>\n<p>• Wasp<\/p>\n<p>• Whale<\/p>\n<p>• Wild Ox<\/p>\n<p>• Wolf<\/p>\n<p>• Worm<\/p>\n\n<p class=\"h2\" id=\"Adder\">Adder<\/p>\n<p>One of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus <em>Cerastes, Echis colorata,<\/em> and <em>Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper <em>(Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\n<p>Both Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper <em>(Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ant\">Ant<\/p>\n<p>Mentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\n<p>At least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant <em>(Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\n<p class=\"h2\" id=\"Antelope\">Antelope<\/p>\n<p>Several antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx <em>(Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (<span>kjv<\/span> “wild ox”; <span>rsv<\/span> “antelope”) and Isaiah 51:20 (<span>kjv<\/span> “wild bull”; <span>RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\n<p>Another antelope mentioned in the Bible is the addax <em>(Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (<span>kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\n<p>Antelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\n<p class=\"h2\" id=\"Ape\">Ape<\/p>\n<p>Primate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\n<p class=\"h2\" id=\"Asp\">Asp<\/p>\n<p>Poisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra <em>(Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both <span>rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ass\">Ass<\/p>\n<p><em>See<\/em> Donkey (below).<\/p>\n<p class=\"h2\" id=\"Badger\">Badger<\/p>\n<p>Small hoofed mammal. What the <span>kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax <em>(Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\n<p>These rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, <span>kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\n<p class=\"h2\" id=\"Bat\">Bat<\/p>\n<p>Flying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\n<p>The bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\n<p>Most bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\n<p>A third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\n<p>Eight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus <em>Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\n<p>Two species of mouse-tailed bats (genus <em>Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus <em>Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\n<p>The bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\n<p class=\"h2\" id=\"Bear\">Bear<\/p>\n<p>Large, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear <em>(Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\n<p>Bears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\n<p>Bears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\n<p>Some biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\n<p>In biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\n<p class=\"h2\" id=\"Bee\">Bee<\/p>\n<p>One of two domesticated insects <em>(Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\n<p>The wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\n<p>One reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\n<p>The Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century <span>BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\n<p>The Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\n<p>The land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, <span>rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Honey.<\/p>\n<p class=\"h2\" id=\"Behemoth\">Behemoth<\/p>\n<p><em>See<\/em> Hippopotamus (below).<\/p>\n<p class=\"h2\" id=\"Camel\">Camel<\/p>\n<p>Large beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel <em>(Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\n<p>Camels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\n<p>The hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\n<p>Two varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\n<p>Another species of camel, the Bactrian camel <em>(Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (<span>kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\n<p>Camels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\n<p>Abraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 <span>BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Caterpillar\">Caterpillar<\/p>\n<p>Larval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\n<p>The word “caterpillar” occurs three times in the <span>nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, <span>nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Cattle\">Cattle<\/p>\n<p>Domestic animals of the bovine species <em>(Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\n<p>Some scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\n<p>The biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the <span>kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\n<p>Probably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\n<p>Cattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\n<p>Calves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\n<p>Cattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 <span>BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\n<p>An ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\n<p><em>See also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Chameleon\">Chameleon<\/p>\n<p>Lizard characterized by its ability to change color according to its surroundings <em>(Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Coral\">Coral<\/p>\n<p>Calcareous (lime-containing) skeletons of relatively simple marine organisms <em>(Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\n<p>In ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (<span>rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"Cricket\">Cricket<\/p>\n<p>Insect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\n<p>The <span>kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\n<p class=\"h2\" id=\"Crocodile\">Crocodile<\/p>\n<p>Largest of all existing reptiles <em>(Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\n<p>The crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\n<p>Until the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\n<p>The description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the <span>nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\n<p class=\"h2\" id=\"Deer\">Deer<\/p>\n<p>Large ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\n<p>The end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\n<p>Three species of deer were known in Palestine: the red deer <em>(Cervus elaphus),<\/em> the Persian fallow deer <em>(Dama mesopotamica),<\/em> and the roe deer <em>(Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\n<p>The antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\n<p>The roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\n<p>There is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\n<p>The hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, <span>kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\n<p class=\"h2\" id=\"Dog\">Dog<\/p>\n<p>Probably the earliest domesticated animal <em>(Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf <em>(Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\n<p>The dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\n<p>Dogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\n<p>Dogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\n<p class=\"h2\" id=\"Donkey\">Donkey<\/p>\n<p>Beast of burden. The donkey of the Holy Land <em>(Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 <span>BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 <span>BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\n<p>The donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\n<p>The people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\n<p>The onager, or Syrian wild donkey <em>(Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\n<p>The Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 <span>BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\n<p>The onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, <span>nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager <em>(Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Dragon\">Dragon<\/p>\n<p>Any one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the <span>kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the <span>niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). <em>See<\/em> Jackal (below).<\/p>\n<p>The other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the <span>rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other <span>rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several <span>rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the <span>rsv<\/span>) may also refer to a voracious creature such as a crocodile. <em>See<\/em> Crocodile (above).<\/p>\n<p>Babylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\n<p class=\"h2\" id=\"Fish\">Fish<\/p>\n<p>Aquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\n<p>Egyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\n<p>The method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\n<p>The Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\n<p>Very early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” <em>(<\/em><span class=\"greek\" lang=\"el\">ichthus<\/span><em>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” <em>See<\/em> Whale (below).<\/p>\n<p class=\"h2\" id=\"Flea\">Flea<\/p>\n<p>Tiny, irritating insect (1 Sm 24:14; 26:20, <span>nlt<\/span>). Many species of fleas occur in Palestine, the most common being <em>Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\n<p>A flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\n<p class=\"h2\" id=\"Fly\">Fly<\/p>\n<p>Insects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\n<p>As in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly <em>(Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\n<p>Another fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus <em>Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\n<p>The fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, <span>nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\n<p>A proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly <em>(Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\n<p>Philistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\n<p class=\"h2\" id=\"Fox\">Fox<\/p>\n<p>Small, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land <em>(Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\n<p>The Egyptian fox <em>(Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox <em>(Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\n<p>Some OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the <span>kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\n<p class=\"h2\" id=\"Frog\">Frog<\/p>\n<p>Amphibian (genus <em>Rana<\/em>), living part of its life in the water and part on land.<\/p>\n<p>Frogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, <em>Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\n<p>The female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\n<p>Frogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\n<p>In Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt <em>(Rana punctata,<\/em> or <em>Rana ridibunda).<\/em><\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Gazelle\">Gazelle<\/p>\n<p>Small, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle <em>(Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle <em>(Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\n<p>Gazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\n<p>In biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\n<p>The gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\n<p class=\"h2\" id=\"Gecko\">Gecko<\/p>\n<p>Reptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including <em>Hemidactylus turcicus<\/em> and <em>Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\n<p>Another name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Gnat\">Gnat<\/p>\n<p>Any very small fly, in common and biblical usage. According to the <span>nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The <span>kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\n<p>The sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\n<p>Gnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\n<p class=\"h2\" id=\"Goat\">Goat<\/p>\n<p>Cloven-hooved mammals (genus <em>Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\n<p>The goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat <em>(Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety <em>(Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\n<p>The Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\n<p>Almost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\n<p>Adult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\n<p>Goatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\n<p>Goats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\n<p>Because of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\n<p>Goats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\n<p>The goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\n<p>The ibex, a type of wild goat <em>(Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\n<p>Usually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\n<p>The goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\n<p class=\"h2\" id=\"Grasshopper\">Grasshopper<\/p>\n<p>Large insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\n<p>The terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\n<p>Grasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Hare\">Hare<\/p>\n<p>Animal of the genus and species <em>Lepus europaeus judaeus, Lepus capensis,<\/em> and <em>Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\n<p>Near Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\n<p>The hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\n<p class=\"h2\" id=\"Hippopotamus\">Hippopotamus<\/p>\n<p>Large beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the <span>kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus <em>(Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\n<p>The description in Job 40:15-24 fits closely the modern hippopotamus (see <span>nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\n<p>The hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\n<p class=\"h2\" id=\"Horse\">Horse<\/p>\n<p>Przewalski’s horse (<em>Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse <em>(Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\n<p>Horses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\n<p>The Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\n<p>In early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century <span>BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\n<p><em>See also<\/em> Warfare; Travel.<\/p>\n<p class=\"h2\" id=\"Hyena\">Hyena<\/p>\n<p>Stocky carnivore <em>(Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\n<p>Known as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\n<p class=\"h2\" id=\"Jackal\">Jackal<\/p>\n<p>Carnivore <em>(Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\n<p>The jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\n<p>OT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the <span>kjv<\/span>, but “jackal” is more appropriate.<\/p>\n<p class=\"h2\" id=\"Leech\">Leech<\/p>\n<p>Segmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\n<p>The reference in Proverbs 30:15 is uncertain (see <span>nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus <em>Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\n<p class=\"h2\" id=\"Leopard\">Leopard<\/p>\n<p>Called <em>Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\n<p>The leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\n<p>The leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\n<p class=\"h2\" id=\"Leviathan\">Leviathan<\/p>\n<p>Sea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, <span>nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\n<p><em>See also<\/em> Crocodile (above).<\/p>\n<p class=\"h2\" id=\"Lion\">Lion<\/p>\n<p>Large, tawny-colored carnivore <em>(Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion <em>(Panthera leo persica).<\/em><\/p>\n<p>The males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\n<p>Lions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\n<p>The lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\n<p>A lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\n<p>Lions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after <span>AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\n<p>Lions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\n<p class=\"h2\" id=\"Lizard\">Lizard<\/p>\n<p>Reptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\n<p>Lizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\n<p>The Dabb lizard (genus <em>Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\n<p>Lizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The <span>nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\n<p><em>See also<\/em> Gecko (above).<\/p>\n<p class=\"h2\" id=\"Locust\">Locust<\/p>\n<p>An insect of the family <em>Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\n<p>The OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (<span>kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (<span>kjv<\/span> “locust”) are middle stages, and the hopping locusts (<span>kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (<span>kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\n<p>Only three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust <em>(Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\n<p>The quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\n<p>In the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\n<p>A locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\n<p>Bedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\n<p>The ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Mole\">Mole<\/p>\n<p>Rodent <em>(Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (<span>nlt<\/span>).<\/p>\n<p>The mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\n<p>In the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\n<p class=\"h2\" id=\"Moth\">Moth<\/p>\n<p>Insect of the genus <em>Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (<span>nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\n<p>The moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\n<p>There are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\n<p class=\"h2\" id=\"Mouse\">Mouse<\/p>\n<p>Rodent of the family Muridae, especially genus <em>Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\n<p>The Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. <em>See<\/em> Mole (above).<\/p>\n<p class=\"h2\" id=\"Mule\">Mule<\/p>\n<p>Hybrid offspring of a male ass and a female horse <em>(Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\n<p>Because crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\n<p>Mules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Pig\">Pig<\/p>\n<p>Most properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig <em>(Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 <span>BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\n<p>The pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\n<p>Pigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\n<p>Wild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\n<p>Boar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\n<p>Strict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\n<p>Eating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\n<p>Pigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 <span>BC<\/span>).<\/p>\n<p>Alabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the <em>Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\n<p>It is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\n<p class=\"h2\" id=\"Porcupine\">Porcupine<\/p>\n<p>Rodent, <em>Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (<span>rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the <span>nlt<\/span>. <em>See<\/em> Hedgehog.<\/p>\n<p class=\"h2\" id=\"Scorpion\">Scorpion<\/p>\n<p>Arthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\n<p>A scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\n<p class=\"h2\" id=\"Sheep\">Sheep<\/p>\n<p>Domestic animal, <em>Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\n<p>Sheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\n<p>Sheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\n<p>Wool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\n<p>The Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali <em>(Ovis ammon),<\/em> a variety of the urial <em>(Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 <span>BC<\/span>; all were of the urial stock.<\/p>\n<p>The sheep known in Israel was the broad-tailed sheep <em>(Ovis orientalis vignei<\/em> or <em>laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\n<p>Only the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\n<p>Although the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\n<p>The flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\n<p>To protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\n<p>Wild mountain sheep, varieties of <em>Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (<span>kjv<\/span> “chamois”) might also refer to <em>Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\n<p>The sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\n<p><em>See also<\/em> Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Snail\">Snail<\/p>\n<p>Invertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\n<p>Purple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail <em>(Murex trunculus<\/em> and <em>Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 <span>BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\n<p>Exodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word <em>(onyx)<\/em> for a fingernail or a claw.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>\n<p class=\"h2\" id=\"Snake\">Snake<\/p>\n<p>Various species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\n<p>Snakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\n<p>Many snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\n<p>The venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\n<p>The “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (<span>kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\n<p>Although snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\n<p><em>See also<\/em> Adder (above); Asp (above).<\/p>\n<p class=\"h2\" id=\"Spider\">Spider<\/p>\n<p>Animal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\n<p>Most spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\n<p class=\"h2\" id=\"Sponge\">Sponge<\/p>\n<p>Simple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\n<p>Sponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\n<p class=\"h2\" id=\"Unicorn\">Unicorn<\/p>\n<p><em>See<\/em> Wild Ox (below).<\/p>\n<p class=\"h2\" id=\"Wasp\">Wasp<\/p>\n<p>Insects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\n<p class=\"h2\" id=\"Whale\">Whale<\/p>\n<p>Largest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\n<p>Two varieties of whales visit the shores of the Holy Land at times. The finback whale <em>(Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\n<p>The sperm whale <em>(Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\n<p>Whales are referred to in Genesis 1:21 and Job 7:12 (<span>kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark <em>(Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\n<p class=\"h2\" id=\"WildOx\">Wild Ox<\/p>\n<p>Large, fierce, fleet, intractable animal <em>(Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\n<p>Hunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 <span>BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the <span>kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century <span>AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\n<p class=\"h2\" id=\"Wolf\">Wolf<\/p>\n<p>Large doglike mammal <em>(Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\n<p>Wolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\n<p>The wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\n<p>In Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\n<p>The Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\n<p class=\"h2\" id=\"Worm\">Worm<\/p>\n<p>Actually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil <em>(Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","content_en":"<h3>ANIMALS<\/h3>\n<p>In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals as object lessons.<\/p>\n<p>The biblical approach to classification of animals is somewhat different from the system of classification used by biologists today. The present system of classification, which traces back to Carolus Linnaeus (an 18th-century Swedish botanist), is based on structure, both internal and external. The biblical basis of classification is habitat. Thus Genesis 1 speaks of aquatic organisms (v 20); aerial organisms (v 21); animals that crawl on the ground (v 24); cattle or domesticated animals (animals that live in association with humans) (v 24); and wild animals (v 24). The same system of classification is followed in Leviticus 11 and throughout Scripture.<\/p>\n<p>Because of the divergence between systems of classification, the various animals of the Bible will be listed here in alphabetical order—including reptiles, fish, and even invertebrates such as insects, spiders, worms, and sponges. Birds are discussed in a separate article.<\/p>\n<p>Preview<\/p>\n<p>• Adder<\/p>\n<p>• Ant<\/p>\n<p>• Antelope<\/p>\n<p>• Ape<\/p>\n<p>• Asp<\/p>\n<p>• Ass<\/p>\n<p>• Badger<\/p>\n<p>• Bat<\/p>\n<p>• Bear<\/p>\n<p>• Bee<\/p>\n<p>• Behemoth<\/p>\n<p>• Camel<\/p>\n<p>• Caterpillar<\/p>\n<p>• Cattle<\/p>\n<p>• Chameleon<\/p>\n<p>• Coral<\/p>\n<p>• Cricket<\/p>\n<p>• Crocodile<\/p>\n<p>• Deer<\/p>\n<p>• Dog<\/p>\n<p>• Donkey<\/p>\n<p>• Dragon<\/p>\n<p>• Fish<\/p>\n<p>• Flea<\/p>\n<p>• Fly<\/p>\n<p>• Fox<\/p>\n<p>• Frog<\/p>\n<p>• Gazelle<\/p>\n<p>• Gecko<\/p>\n<p>• Gnat<\/p>\n<p>• Goat<\/p>\n<p>• Grasshopper<\/p>\n<p>• Hare<\/p>\n<p>• Hippopotamus<\/p>\n<p>• Horse<\/p>\n<p>• Hyena<\/p>\n<p>• Jackal<\/p>\n<p>• Leech<\/p>\n<p>• Leopard<\/p>\n<p>• Leviathan<\/p>\n<p>• Lion<\/p>\n<p>• Lizard<\/p>\n<p>• Locust<\/p>\n<p>• Mole<\/p>\n<p>• Moth<\/p>\n<p>• Mouse<\/p>\n<p>• Mule<\/p>\n<p>• Pig<\/p>\n<p>• Porcupine<\/p>\n<p>• Scorpion<\/p>\n<p>• Sheep<\/p>\n<p>• Snail<\/p>\n<p>• Snake<\/p>\n<p>• Spider<\/p>\n<p>• Sponge<\/p>\n<p>• Unicorn<\/p>\n<p>• Wasp<\/p>\n<p>• Whale<\/p>\n<p>• Wild Ox<\/p>\n<p>• Wolf<\/p>\n<p>• Worm<\/p>\n\n<p class=\"h2\" id=\"Adder\">Adder<\/p>\n<p>One of the 20 poisonous snakes found in Israel and surrounding countries, also referred to as cockatrice and viper. True vipers (genus <em>Cerastes, Echis colorata,<\/em> and <em>Vipera palestina<\/em>) also exist there, poisonous snakes with curved fangs that spring into position when the snake strikes. The horned viper <em>(Cerastes hasselquistii)<\/em> may attack horses. It is 12 to 18 inches (30 to 46 centimeters) long and often lies in ambush in the sand with only its eyes and the hornlike protrusions on its head visible.<\/p>\n<p>Both Jesus and John the Baptist referred to the viper several times (Mt 3:7; 12:34; 23:33). The reference in Acts 28:3 is probably to a small viper <em>(Vipera aspis)<\/em> that strikes rapidly and is very pugnacious. It is found in southern Europe and hisses each time it inhales and exhales. The poison of vipers attacks the respiratory system and disintegrates red blood cells.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ant\">Ant<\/p>\n<p>Mentioned only twice in the Bible, both times in the book of Proverbs. For many years Solomon was charged with a biological error when he referred to the ant as providing her meat in the summer and gathering her food in the harvest (Prv 6:8). Critics of the Bible were quick to point out that, so far as was then known, ants do not store up food. They assumed that Solomon had probably kicked open an ant hill and mistaken the pupal cases (pods in which immature ants grow to maturity) for grain or had observed ants carrying bits of grain, leaves, and other matter to their nests.<\/p>\n<p>At least three species of grain-storing ants are now known—two occur in Israel and the other in Mediterranean countries. The particular species referred to by Solomon (Prv 6:6-8; 30:24-25) is probably the harvester ant <em>(Messor semirufus).<\/em> Its granaries are flat chambers connected by galleries irregularly scattered over an area about six feet (1.8 meters) in diameter and about a foot (.3 meter) deep in the ground. Seeds are collected from the ground or picked from plants. The head, or radicle, which is the softest part of the kernel, is bitten off to prevent germination, and the chaff and empty capsules are discarded on kitchen middens (refuse piles) outside the nest. Individual granaries may be 5 inches (12.7 centimeters) in diameter and a half inch (1.2 centimeters) high. Some nests are known to be 40 feet (12 meters) in diameter and 6 to 7 feet (approx. 2 meters) deep with several entrances.<\/p>\n<p class=\"h2\" id=\"Antelope\">Antelope<\/p>\n<p>Several antelope-like creatures are referred to in the Scriptures. One seems to be the white oryx <em>(Oryx leucoryx),<\/em> referred to in Deuteronomy 14:5 (<span>kjv<\/span> “wild ox”; <span>rsv<\/span> “antelope”) and Isaiah 51:20 (<span>kjv<\/span> “wild bull”; <span>RSV <\/span>“antelope”). The oryx was probably the antelope, commonly used for food because its long horns made it relatively easy to catch.<\/p>\n<p>Another antelope mentioned in the Bible is the addax <em>(Addax nasomaculatus),<\/em> probably the “pygarg” of Deuteronomy 14:5 (<span>kjv<\/span>). It is a native of North Africa with grayish white hinder parts, a white patch on the forehead, and twisted and ringed horns. The word “pygarg” comes from a Greek word meaning “white rump.” The addax is about the size of a donkey. Its body is closely covered with short hair. It has a short mane on the underside of its neck that makes the head look somewhat like that of a goat. The hooves are broad and flat, and the tail resembles that of a donkey. It is common in Africa and in Arabia, where Arabs hunt it with falcons and dogs.<\/p>\n<p>Antelopes are very graceful and run with their heads held high. Both sexes have long, permanent, hollow horns. With the oryx the horns go straight back; addax horns are twisted and ringed. Antelope are alert, wary, and keen sighted. They are usually found in herds of from two to a dozen. If injured or brought to bay, an antelope attacks with its head lowered so that the sharp horns point forward. Antelopes feed on grasses and shrubs, drinking from streams and water holes. When water is scarce, they eat melons and succulent bulbs. Both addax and oryx were ceremonially clean in Jewish law.<\/p>\n<p class=\"h2\" id=\"Ape\">Ape<\/p>\n<p>Primate not native to Palestine. The two references to apes in the OT (1 Kgs 10:22; 2 Chr 9:21) refer to their importation by King Solomon with other treasures on board the ships of his mercantile fleet. There is some question concerning the origin of those primates. Some believe that the mention of “ivory” in the same verses suggests they came from East Africa and that they were indeed apes, that is, tailless primates. Others, believing they came from India or Ceylon, suggest that they were actually monkeys. There the baboon (genus Papeio), a large monkey, was considered sacred to the god Thoth. Males of that genus were kept in temples, and the more docile females were often kept as house pets. Such baboons frequently had some of their teeth removed or ground down to lessen the danger of their biting. A number of mummified baboons have been found in Egypt, indicating the high regard in which they were held.<\/p>\n<p class=\"h2\" id=\"Asp\">Asp<\/p>\n<p>Poisonous snake. Most biblical references to the asp (Dt 32:33) seem to be to the Egyptian cobra <em>(Naja haje),<\/em> which conceals itself in holes, walls, and rocks and has the ability to expand its neck by raising its anterior ribs so as to enlarge the front of its breast into the shape of a flat disc. Its potent poison can cause death in 30 minutes. It attains a length of about 80 inches (2 meters). The fangs are permanently erect, not movable as in the vipers (the common poisonous snakes of North America; only the coral snake in America has permanently erect fangs). Cobra poison attacks the nervous system, causing muscular paralysis. The Egyptians looked upon it as a sacred creature; they regarded it as a protector since it fed on the rodents that ate their crops. The “fiery serpents” (Nm 21:6; Dt 8:15, both <span>rsv<\/span>) may have been cobras; “fiery” probably refers to the burning fever caused by their venom. Isaiah 14:29 and 30:6 (“flying serpent”) may refer to the hood of the cobra.<\/p>\n<p><em>See also<\/em> Snake (below).<\/p>\n<p class=\"h2\" id=\"Ass\">Ass<\/p>\n<p><em>See<\/em> Donkey (below).<\/p>\n<p class=\"h2\" id=\"Badger\">Badger<\/p>\n<p>Small hoofed mammal. What the <span>kjv<\/span> calls a “coney,” modern translations name “rock badger” (Lv 11:5; Dt 14:7; Ps 104:18; Prv 30:26). The rock badger spoken of in the Bible is probably the Syrian rock hyrax <em>(Hyrax syriaca),<\/em> the only species of hyrax found outside Africa. This small ungulate (having hooflike toenails) lives among rocks from the Dead Sea valley to Mt Hermon. It is strictly a herbivorous (plant-eating) animal about the size of a rabbit. It resembles a guinea pig more than a rabbit, having quite inconspicuous ears and a very small tail. It has broad nails with four toes on its forelegs and three on its hind legs, the toes being connected with skin almost like a web. Pads acting as sucking discs under its feet enable it to keep its footing on slippery rocks. With its yellow and brown fur, it is sometimes called the bear rat because of its resemblance to a tailless rat. It is also equipped with black whiskers that may be seven inches (17.8 centimeters) long.<\/p>\n<p>These rock badgers, or hyraxes, live together in colonies of from 6 to 50 animals, often sunning themselves on rocks. They are difficult to catch. Guards are posted, and if approaching danger is sighted, the whole group will scurry for cover, warned by the sharp whistles of the guards. Thus they are commended for taking refuge in the rocks (Ps 104:18) and are called wise for making “their houses in the rocks” (Prv 30:24, 26, <span>kjv<\/span>). The badger is not a ruminant (does not chew its cud), but the motion of its jaws may suggest that it chews its cud. That is probably why it was included with other cud-chewing animals in the Jewish food laws (Lv 11:5; Dt 14:7). It was forbidden to the Jews as food because it did not have cloven hooves. Some Arabs eat and even prize its meat.<\/p>\n<p class=\"h2\" id=\"Bat\">Bat<\/p>\n<p>Flying mammals according to modern classification. They have hair and provide milk for their young. The Bible classifies them with other aerial creatures. Bats take shelter in caves, crevices, tree cavities, buildings, and also in exposed places on trees. In colder areas they hibernate or migrate. The normal resting position for a bat is hanging head downward. Bats “swim” through the air rather than fly because they move with their legs as well as with their wings.<\/p>\n<p>The bat’s thumb is free and terminates in a single hook claw used for climbing and hanging. The hind feet have five toes, all pointing the same way. The large chest accommodates the powerful muscles needed for flying. Because they orient themselves by echo location, the sense of hearing is very well developed.<\/p>\n<p>Most bats are insect eaters, seizing insects in flight. Many insectivorous bats also eat some fruit. Other bats feed exclusively, usually in groups, on fruit and green vegetation. Fruit-eating bats generally live in the tropics where fruit is constantly ripening, although some have been found in the Holy Land. These bats tend to be larger than the insectivores, having a wingspread of up to five feet (1.5 meters).<\/p>\n<p>A third group includes flower-eating bats that feed on pollen and nectar. These small bats with long pointed heads and long tongues are found only in tropical and semitropical regions. Three species of vampire bats, which do not occur in the Holy Land, eat blood by making a small incision and lapping it up. Carnivorous (meat-eating) bats prey on birds, lizards, and frogs. Fish-eating bats catch fish at or near the water surface.<\/p>\n<p>Eight varieties of bats are known in the Holy Land. One of them, the little brown bat (genus <em>Myotis<\/em>), is worldwide in its distribution. It is insectivorous and probably has the widest distribution of any nonhuman terrestrial mammal. Brown bats are mostly cave dwellers. The females form maternity colonies that may number in the tens of thousands.<\/p>\n<p>Two species of mouse-tailed bats (genus <em>Rhinopoma<\/em>) are found in the Holy Land. Their tails are nearly as long as the head and body combined. They are colonial, roosting in caves, rock clefts, wells, pyramids, palaces, and houses. Like the brown bat, they are insectivorous. The slit-faced or hollow-faced bats (genus <em>Nycteris<\/em>) are also found in the Holy Land. They are insectivorous and roost in groups from 6 to 20.<\/p>\n<p>The bats found in the Holy Land vary in size from that of a mouse to the size of a rat; the largest species measures more than 20 inches (51 centimeters) across the wings. The bat was unclean to the Jews (Lv 11:19; Dt 14:18).<\/p>\n<p class=\"h2\" id=\"Bear\">Bear<\/p>\n<p>Large, heavy, big-headed mammal with short, powerful limbs, a short tail, and small eyes and ears. Bears have a “plantigrade” walk: they walk on both the sole and heel as humans do. The Palestinian bear is a Syrian version of the brown bear <em>(Ursus arctos syriacus).<\/em> It can grow to a height of 6 feet (1.8 meters) and may weigh as much as 500 pounds (227 kilograms).<\/p>\n<p>Bears have an excellent sense of smell but less developed senses of sight and hearing. They are omnivorous (eating any kind of food); they subsist largely on vegetation, fruits, insects, and fish.<\/p>\n<p>Bears are usually peaceful and inoffensive, but if they think they must defend themselves (Lam 3:10) or their young (2 Sm 17:8; Prv 17:12; Hos 13:8), they may be formidable and dangerous adversaries. David boasted of his role as a bear killer (1 Sm 17:34-37). Since a blow from a bear’s paw can be fatal, David’s courage and strength as a young shepherd in running after a bear and wrenching one of his father’s sheep from its jaws were noteworthy.<\/p>\n<p>Some biblical passages seem to imply that bears attacked for no apparent reason (e.g., Prv 28:15; Am 5:19). At other times they were God’s instruments of punishment, as in the story of Elisha and the two she-bears (2 Kgs 2:24). The bear and the lion, often mentioned together in the Bible (1 Sm 17:37), were the two largest and strongest beasts of prey in the Holy Land. Thus they symbolized both strength and terror (Am 5:19).<\/p>\n<p>In biblical times bears seem to have roamed all over Palestine. Today they are found only in the Lebanon and Anti-Lebanon Mountains, and even there they are rare.<\/p>\n<p class=\"h2\" id=\"Bee\">Bee<\/p>\n<p>One of two domesticated insects <em>(Apis mellifica),<\/em> the other being the silkworm. Bees gather nectar from flowers, transferring pollen from one flower to another in the process. It is believed that they convey the location of sources of nectar to other bees through a bee “dance,” which may indicate both distance and direction. Bees are sensitive to four colors: blue-green, yellow-green, blue-violet, and ultra-violet (invisible to humans).<\/p>\n<p>The wild bees of the Holy Land are especially noted for their ferocity in attack. Only the female “worker” bees sting people and animals, the virulence of their venom increasing in warm weather. A number of biblical passages allude to the irritable, vindictive nature of bees and to the painful stings they inflict (Dt 1:44; Ps 118:12; Is 7:18).<\/p>\n<p>One reference calls attention to the fact that in semidesert regions a dead animal’s carcass, stripped to the bone by jackals or vultures and dried in the sun, can provide wild bees an excellent place to start a new colony (Jgs 14:5-9).<\/p>\n<p>The Egyptians considered the bee sacred. In ancient Greece candles were made from beeswax. In the Holy Land, beekeeping was probably not practiced until the Hellenistic period (second century <span>BC<\/span>), although Ezekiel 27:17 suggests that it may have been practiced earlier. If domestic honey was not available to the Hebrews, wild honey certainly was, and travelers would be on the lookout for caches of honey in rocky clefts and other likely places. The Philistines and the Hittites practiced beekeeping in their cities.<\/p>\n<p>The Bible contains many references to bees and bee products. A bee swarm was a valuable asset, though the price of honey itself was low. Honey was sometimes eaten with the honeycomb (Sg 5:1). Honey also had uses other than food, e.g., in embalming.<\/p>\n<p>The land of Israel was described as a land flowing with milk and honey. Honey was a major source of sweetening in the ancient Near East—hence, its importance (cf. Jgs 14:8-9). Actually the Hebrew word for “honey” may include not only bee honey but also the sweet syrup extracted from such fruits as figs, dates, and grapes. Thus “a land flowing with milk and honey” (Ex 3:8, <span>rsv<\/span>) does not necessarily stand for a land of bees but for a land rich in sweetness.<\/p>\n<p><em>See also<\/em> Food and Food Preparation; Honey.<\/p>\n<p class=\"h2\" id=\"Behemoth\">Behemoth<\/p>\n<p><em>See<\/em> Hippopotamus (below).<\/p>\n<p class=\"h2\" id=\"Camel\">Camel<\/p>\n<p>Large beast of burden. Unintelligent, ill-natured, and quarrelsome, the camel <em>(Camelus dromedarius)<\/em> is nevertheless a blessing to people living in the desert and on its borders because it is especially adapted to that habitat. It has been called the ship of the desert. Having thick elastic pads of fibrous tissue on its feet, it can walk on hot desert sands. It can go without water for long periods and can subsist on vegetation growing on the saline soils. The camel’s nostrils are pinched together and can be closed at will to prevent penetration of sand during violent sandstorms.<\/p>\n<p>Camels are used for transporting both goods and people. A person riding a camel can cover from 60 to 75 miles (96.5 to 121 kilometers) in a day. A camel can carry a load weighing 600 pounds (272 kilograms) or more. Camels were used heavily in the spice trade (Gn 37:25) and traveled regularly in camel trains between Arabia, Egypt, and Assyria. They were also ridden in time of war (Jgs 6:5). A camel can even be hitched to a plow in areas where the land is cultivated.<\/p>\n<p>The hair shed by camels during the early spring is preserved and used in weaving cloth and making tents. As much as 10 pounds (4.5 kilograms) of hair can be obtained from one camel. A rough cloak of camel’s hair, as worn by John the Baptist (Mt 3:4), is still worn by Bedouins today. A camel’s hair garment was also the sign of the prophetic office (Zec 13:4).<\/p>\n<p>Two varieties of camel occur within the one-humped species, the slow burden-bearing camel referred to in Genesis 37:25 and the fast dromedary of 1 Samuel 30:17. The dromedary can stand seven feet (2.1 meters) tall and measure as much as nine feet (2.7 meters) from the muzzle to the tip of the tail. With its three-chambered stomach, which can hold from 15 to 30 quarts (14.2 to 28.4 liters) of liquid, it can go for as long as 5 days during the summer or 25 days in winter without drinking. The camel’s hump is a reserve store of fat, making it possible for the animal to subsist on very little food during a desert journey.<\/p>\n<p>Another species of camel, the Bactrian camel <em>(Camelus bactrianus),<\/em> is also resident in the Holy Land. It has two humps. It is heavier, bigger, and has longer hair than the one-humped camel and is slower than the swift dromedary. Isaiah 21:7 may refer to the Bactrian camel; both kinds of camel are referred to in Esther 8:10 (<span>kjv<\/span>). Camels ranked in importance with sheep, cattle, and asses in OT times. A third of the 66 biblical references to the camel lists it with other animals.<\/p>\n<p>Camels are ruminants (cud-chewing mammals) but do not have cloven hooves. Thus, they were included in the list of unclean beasts, forbidden by the Israelites as food (Lv 11:4; Dt 14:7). They are eaten by Arabs, however, who also drink their milk (cf. Gn 32:15).<\/p>\n<p>Abraham had camels in Egypt (Gn 12:16). At first Job had 3,000 camels (Jb 1:3) and after his recovery, 6,000 (Jb 42:12). Although wide use of camels does not seem to have begun until shortly before 1000 <span>BC<\/span> (Jgs 6:5), Sumerian texts from the Old Babylonian period list camels and indicate that they had been domesticated. Camel bones and figurines have been found at various eastern archaeological sites dating from well before 1200 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Caterpillar\">Caterpillar<\/p>\n<p>Larval stage of insects characterized by complete metamorphosis. Such insects pass through four stages: egg, larva or caterpillar, pupa, and adult. Bees, flies, moths, and butterflies all pass through a larval or caterpillar stage.<\/p>\n<p>The word “caterpillar” occurs three times in the <span>nlt<\/span> (1 Kgs 8:37; 2 Chr 6:28; Ps 78:46). In the book of Joel that same Hebrew word is translated “locust” (1:4; 2:25, <span>nlt<\/span>). The locust and grasshopper to which the Hebrew word refers have an incomplete type of metamorphosis with only three stages: egg, nymph, and adult. The nymph is a miniature adult in which the wings are not fully developed, though their outline may be present. There are several nymph stages known as instars. The reference is to one of the last instars, in which the wing structures are still folded together and enclosed in a sac but are nevertheless clearly recognizable. That form of the insect is about an inch (2.5 centimeters) long.<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Cattle\">Cattle<\/p>\n<p>Domestic animals of the bovine species <em>(Bos primigenius).<\/em> The OT often emphasized the beauty of cattle. Egypt was rich in cattle, especially in the Nile River delta area (Goshen), where the Hebrews settled under Joseph.<\/p>\n<p>Some scholars believe that milk rather than meat was the foremost consideration in the domestication of cattle and that in early civilizations meat supplies came chiefly from wild game. Cattle also supplied strong hides that supplanted wood in the manufacture of shields. Their dung was a source of fuel when wood was scarce (Ez 4:15). They were used as beasts of burden and for plowing. Development of wheeled transportation was associated more closely with cattle than with any other animal.<\/p>\n<p>The biblical term “cattle” often refers to all domesticated animals or livestock (Gn 1:24; 2:20; 7:23; 47:6, 16-17; Ex 9:3-7; Nm 3:41, 45). Occasionally, the term was used to refer to all large domestic animals (Nm 31:9; 32:26), although sometimes the word as used in the <span>kjv<\/span> refers only to sheep and goats (Gn 30:32, 39, 43; 31:8, 10; Is 7:25; 43:23).<\/p>\n<p>Probably several kinds of cattle were domesticated in the Holy Land. Small, short-legged, black or brown shorthorn cattle were found in the southern part of Judah; that type submitted easily to the yoke and was prominent in agricultural operations. Along the coast a larger variety was found, and the wild districts east of the Jordan River were populated with a breed of huge black cattle.<\/p>\n<p>Cattle breeding was widely practiced by the patriarchs (cf. Gn 32:15; Jb 21:10). Strict laws in Mesopotamia, as well as in Israel, penalized the owner of a bull that gored a man or other cattle (Ex 21:28-36). Bulls were sometimes employed figuratively as pictures of strength or violence (Dt 33:17; Pss 22:12; 68:30; Is 10:13). For breeding purposes one bull is normally adequate for about 30 cows, but many more were kept since bulls were widely used in Israel for sacrifices. They might be used as a general sacrifice (Lv 22:23; Nm 23:1) or for special sacrifices (Jgs 6:25; 1 Sm 1:24). Particular sacrifices were offered at the consecration of priests (Ex 29:1), consecration of an altar (Nm 7), purification of the Levites (Nm 8), sin offerings (Lv 16), day of the new moon (Nm 28:11-14), Passover (Nm 28:19), Feast of Weeks (Nm 28:27), Feast of Trumpets (Nm 29:1-2), Day of Atonement (Nm 29:7-9), and the Feast of Tabernacles (Nm 29:12-38). The Feast of Tabernacles required the largest number of bulls for burnt offerings of all the annual feasts, with a total of 71 being slaughtered during the course of eight days.<\/p>\n<p>Calves were sometimes referred to as “sons of the herd” in the original Hebrew (Gn 18:8; 1 Sm 6:7; 14:32). The calf, a symbol of peacefulness (Is 11:6), was also used figuratively to refer to the weak (Ps 68:30). A calf’s head decorated the back of Solomon’s throne (1 Kgs 10:19). Calves were sometimes fattened in stalls to keep them from running off weight in the field (Am 6:4; Mal 4:2; Lk 15:23) or were kept around the house; the witch of Endor kept a calf in her house that she killed and served to Saul and his men (1 Sm 28:24-25). Calves supplied veal (Gn 18:7), considered a delicacy by the wealthy; Amos referred to stall-fattened calves in a denunciation of luxurious and careless living (Am 6:4). Calves also supplied meat for all Saul’s armies at the great slaughter of the Philistines (1 Sm 14:32). The “fatted calf” served roasted or boiled was gourmet fare, suitable for the finest banquet (Gn 18:7; Mt 22:4; Lk 15:23).<\/p>\n<p>Cattle were subject to the law of firstlings (Ex 13:12). They were a mark of wealth (Gn 13:2) and were considered proper booty of war (Jos 8:2). Aaron, the first high priest, made a golden calf as a rival to the ark of the covenant (Ex 32; Dt 9:16, 21). Even though he represented the calf as an image of the invisible God, it was especially offensive because the calf was a fertility symbol related to Egyptian and Canaanite practices. Two calves were later made by Jeroboam I of Israel (930–909 <span>BC<\/span>) for his shrines at Bethel and Dan (1 Kgs 12:28-33). Hosea’s prophetic denunciations of calf worship were directed at those shrines (Hos 8:5-6; 13:2).<\/p>\n<p>An ox is an adult castrated bull. A steer is a young ox. Oxen were used to do work (Nm 7:3; Dt 22:10; 25:4), though for moving heavy objects, cows were typically favored over bulls because of their more docile nature. Oxen were also used as pack animals (1 Chr 12:40, although they did not have the endurance of the ass, camel, or mule. They usually fed on grass (Nm 22:4; Ps 106:20), but they also ate straw (Is 11:7) and salted fodder (Is 30:24) and could be kept in a stable (Lk 13:15). Oxen could not be offered as sacrifices because they had been castrated (Lv 22:24). They could be used for food but were rarely eaten. Possession of an ox and an ass was regarded as the bare minimum for existence in the ancient Palestinian agriculture economy (Jb 24:3; cf. Ex 20:17).<\/p>\n<p><em>See also<\/em> Agriculture; Food and Food Preparation; Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Chameleon\">Chameleon<\/p>\n<p>Lizard characterized by its ability to change color according to its surroundings <em>(Chameleon vulgaris).<\/em> To the Israelites the chameleon was ritually unclean (Lv 11:30). The Hebrew word for chameleon is derived from a word meaning “to pant.” A lizard’s lungs are very large, and in ancient times lizards were believed to live on air. A chameleon’s eyes move independently of each other; so at times one eye may be turned upward and the other downward. Chameleons live in trees and bushes, clinging to branches with their long tails.<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Coral\">Coral<\/p>\n<p>Calcareous (lime-containing) skeletons of relatively simple marine organisms <em>(Corallium rubrum).<\/em> Red coral from the Mediterranean and Red Seas is widely used for jewelry and for medicinal purposes. While the animal is alive, the coral is green in color and shrublike in appearance, looking rather like an underwater plant since the coral animals are immobil. When the coral is removed from the water, it becomes hard and red in color.<\/p>\n<p>In ancient times coral was sometimes used as money, along with precious stones, pearls, and gold. Some believe the biblical reference in Lamentations 4:7 (<span>rsv<\/span>) is to pearls rather than to coral, but it is probable that the references in Job 28:18 and Ezekiel 27:16 are to the red coral (see <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"Cricket\">Cricket<\/p>\n<p>Insect of the order Orthptera related to grasshoppers and locusts. According to Leviticus 11:22, the cricket was edible. The reference may be to one of the growth stages of the locust.<\/p>\n<p>The <span>kjv<\/span> translates the Hebrew word as “beetle.” Beetles are insects with chewing mouth parts and two pairs of wings, the fore pair being hard and sheathlike and the hind pair being membranous and folded under the fore pair. Some beetles are carnivorous, others are chiefly herbivorous. Some are aquatic, some produce a secretion that blisters the skin, some damage fabrics, some damage crops, and some feed on other insects that are harmful to humans. In ancient Egypt the beetle, or sacred scarab, was a symbol of the sun god Ra. Scarab seals and amulets were extremely popular in Egypt.<\/p>\n<p class=\"h2\" id=\"Crocodile\">Crocodile<\/p>\n<p>Largest of all existing reptiles <em>(Crocodilus vulgaris),<\/em> attaining a length of well over 20 feet (6 meters). Crocodiles are characterized by large lizardlike bodies supported by short legs. The head terminates in a flattened snout armed with strong conical teeth, each of which is implanted in a distinct socket. New teeth growing from beneath continually replace those in use. The toes are webbed. The back and tail are protected by quadrangular horny shields of varying sizes arranged in regular rows and in contact with one another at the edges. The eyes are covered with movable lids that can be closed when the animal enters the water.<\/p>\n<p>The crocodile spends most of its time in the water where it feeds mainly on fish but also on aquatic birds and even small animals that come down to the water’s edge to drink. It is surprisingly fast and agile on dry land, even though its legs are so short that its belly and tail drag across the earth leaving a distinct path.<\/p>\n<p>Until the beginning of the 20th century, the crocodile was found in the marshes and small coastal rivers of western Palestine. A first-century Roman writer, Pliny, referred to a place in the Holy Land called Crocodeilopolis (“crocodile city”) to the south of Mt Carmel, and visitors to the Holy Land as late as the 19th century reported seeing crocodiles in that general region.<\/p>\n<p>The description of “Leviathan” in Job 41 seems to be based on the crocodile (thus the translation of the <span>nlt<\/span>). The “dragon” of Ezekiel 29:3, used figuratively of the Egyptian pharaoh, may be a reference to the crocodile.<\/p>\n<p class=\"h2\" id=\"Deer\">Deer<\/p>\n<p>Large ruminant (cud-chewing) animals. Only the males have antlers (branching horns). Deer antlers grow annually and are solid, in contrast to those of the antelope and the gazelle. Fully developed antlers are devoid of any covering of skin or horn and, for all practical purposes, may be regarded as a mass of dead bone carried for a certain time by the living animal.<\/p>\n<p>The end of the deer’s muzzle is naked in all species. The stomach is divided into a series of compartments, some of which are used to store partly chewed food. The food is later regurgitated, rechewed, and finally swallowed into a section of the stomach where true digestion takes place.<\/p>\n<p>Three species of deer were known in Palestine: the red deer <em>(Cervus elaphus),<\/em> the Persian fallow deer <em>(Dama mesopotamica),<\/em> and the roe deer <em>(Capreolus capreolus).<\/em> All are now extinct there. The last deer were hunted in the Holy Land in 1914. The red deer referred to in the Bible as “hart” (male), “stag” (male), or “hind” (female) stood about four feet (1.2 meters) high at the shoulder. It was gregarious (living in herds or flocks), each group remaining in a definite territory. Red deer grazed and browsed during the morning and late afternoon (Lam 1:6). The sexes remained in separate herds. The red deer was known for its leaping (Is 35:6) and sure-footedness in the mountains (Ps 18:33; Sg 2:8-9, 17; 8:14; Hb 3:19).<\/p>\n<p>The antlers of the Persian fallow deer (1 Kgs 4:23) were large, flattened, and palmated (shaped like an open palm with fingers extended), and its coat was a yellowbrown. It traveled in small groups, feeding mainly on grass in the morning and evening.<\/p>\n<p>The roe deer (Dt 14:5; 1 Kgs 4:23) was a small, graceful animal, dark reddish brown in summer and yellowish gray in winter. Its antlers were about a foot (30.5 centimeters) long and had three points. The roe deer preferred sparsely wooded valleys and the lower slopes of mountains, grazing in open grasslands. It usually associated in family groups made up of the doe and her offspring. They were shy, yet very curious. The roe deer barked like a dog when disturbed, and they were excellent swimmers.<\/p>\n<p>There is some question as to whether the roe deer is actually referred to in such passages as 1 Kings 4:23; references may be to the fallow deer, although that animal does not seem to have lived in the southern part of Palestine around the Sinai Desert because of its need for ample amounts of food and water. Fallow deer were found in northern Palestine.<\/p>\n<p>The hart (the male red deer) was listed among the clean beasts that Jewish law permitted as food (Dt 12:15, 22; 14:5), but deer were not listed among the animals appropriate for sacrifice. The hind (female red deer) normally gave birth to one calf at a time, though twins were born with some degree of regularity (Jb 39:1; Ps 29:9, <span>kjv<\/span>; Jer 14:5). The gestation period was about 40 weeks. When it was about to give birth, the hind looked for a secure hiding place, preferably in the dense undergrowth of the forest where it could find natural protection for the tiny calf. During the first few days after birth, the mother never went far from her young. The fawn was able to stand on its own legs a few hours after birth. The solicitous care by the hind for her calf during the first days of its life is hinted at in a touching way in Jeremiah 14:4-5, where only a severe drought is said to drive the hind from her calf. Job 39:1-4 describes the calving of the hinds. The hind illustrated grace and charm (Gn 49:21; Prv 5:19), and its dark, gentle eyes and graceful limbs were used to describe the beauty of a woman (Prv 5:18-19).<\/p>\n<p class=\"h2\" id=\"Dog\">Dog<\/p>\n<p>Probably the earliest domesticated animal <em>(Canis familiaris),<\/em> used very early in hunting. The modern dog is believed to have come from the Indian wolf <em>(Canis lupus pallipes).<\/em> The dogs of biblical times probably looked like a modern German shepherd, with short pointed ears, a pointed nose, and a long tail.<\/p>\n<p>The dog was generally looked down upon in biblical times (Prv 26:11; 2 Pt 2:22). The biblical writers did not share modern sentiments about dogs being man’s best friends. The dog was pictured as a scavenger, haunting streets and dumps (Ex 22:31; 1 Kgs 22:38; Mt 15:26; Lk 16:21). Human corpses could become the spoil of dogs (2 Kgs 9:35-36). In general, dogs served the same function as vultures and other birds of prey. Most of the 41 references in the Scriptures to dogs show strong disfavor. Dogs were considered cowardly, filthy creatures.<\/p>\n<p>Dogs used in hunting occur in paintings in Egyptian tombs, and there is a reference to dogs herding sheep in Job 30:1. One good quality of dogs highly esteemed by the Israelites was watchfulness (Is 56:10). In general, however, in biblical times “dog” was a term of contempt (1 Sm 17:43; 2 Sm 16:9) and was used of overly submissive persons (2 Sm 9:8; 2 Kgs 8:13) and of evil persons (Is 56:10-11; Mt 7:6; Phil 3:2; Rv 22:15).<\/p>\n<p>Dogs, like pigs, were voracious and omnivorous (eating any kind of food). In response to a Gentile woman’s request that he heal her daughter, Jesus used the metaphor of throwing household food scraps to dogs (Mt 15:22-28; Mk 7:25-30). At the time of Jesus, the word “dog” was a standard Jewish term of contempt for Gentiles who, like dogs, were considered unclean, although the diminutive form of the word, used by Jesus, softened this considerably. Seeing her faith, Jesus granted the woman’s request, giving a non-Jew some of “the children’s bread.”<\/p>\n<p class=\"h2\" id=\"Donkey\">Donkey<\/p>\n<p>Beast of burden. The donkey of the Holy Land <em>(Equus asinus)<\/em> was quite different from the European donkey of today, which is usually a small, stubborn animal. In biblical times the donkey was a beautiful, stately, friendly animal. Its color was usually reddish brown. Three wild races have been described, all from Africa. The race from northwest Africa is extinct; the one from northeast Africa, if not extinct, is close to extinction; the Somalian race, which survives, did not play an important part in domestication. The northeast African race, the Nubian donkey, was evidently domesticated in the Nile River region in early historic times. The donkey was used as a mount from the time of domestication on. It is first mentioned in the Bible among the animals that Abraham acquired in Egypt (Gn 12:16). The donkey was primarily a beast of burden, driven but not bridled. From the time of the Middle Kingdom on (c. 2040 <span>BC<\/span>), it was used for riding in Egypt, but only the Jews and Nubians rode donkeys regularly. The donkey was also used for threshing grain and for pulling the plow. In Arab countries today peasants plow with a donkey and a cow or camel hitched together. In Israel the law forbade plowing with a donkey and an ox hitched together (Dt 22:10). Until the time of Solomon (960 <span>BC<\/span>), horses were not used in Palestine. From that time on, the horse was ridden by warriors; the donkey was used by those who were traveling peaceably.<\/p>\n<p>The donkey was held in high regard by the Jews and was considered an economic asset. An individual had to have a donkey for minimum existence (Jb 24:3), and wealth was frequently counted by the number of donkeys one possessed (Gn 12:16; 24:35). The donkey was considered an acceptable gift (Gn 32:13-15). It was allowed to rest on the Sabbath (Dt 5:14). Women in biblical times often used the donkey as a riding animal (Jos 15:18; 1 Sm 25:23; 2 Kgs 4:24); often a special driver would help a woman guide the animal, running along at its side. If a married couple possessed only one donkey, the husband usually walked alongside while the wife rode (Ex 4:20).<\/p>\n<p>The people of Israel returning from Babylon had ten times as many donkeys as horses and camels (Ezr 2:66-67; Neh 7:68-69). Job’s wealth was indicated by the fact that he had 500 she-donkeys before catastrophe hit him (Jb 1:3); after his recovery he had 1,000 donkeys (Jb 42:12). Joseph’s brothers used donkeys to transport the grain they purchased in Egypt (Gn 42:26; 43:24). Abigail transported food on donkeys to David and his troops during their conflict with Saul (1 Sm 25:18). David assigned one of the 12 managers of his royal estates to look after his donkeys exclusively (1 Chr 27:30).<\/p>\n<p>The onager, or Syrian wild donkey <em>(Equus hemionus hemihippus)<\/em>, is an intermediate between the true horse and the true donkey. Its ears are longer than those of a horse but shorter than those of a donkey. The front hooves are narrow; there are chestnuts (callouslike spots on the inside of the knees) on the front legs only, and the tail is short haired for a long distance from its root so that it appears to be tufted.<\/p>\n<p>The Sumerians (ancient Mesopotamians) were able to domesticate the onager, which was eventually replaced by the horse. It was used to draw chariots in Ur; a number of onagers were buried with their vehicles in a royal grave that dates from about 2500 <span>BC<\/span>. Later the wild onager was a favorite hunter’s prize for Babylonian and Assyrian kings.<\/p>\n<p>The onager was very common in the steppe lands near Israel, where it was described as a freedom-loving desert animal (Jb 24:5; 39:5-8; Ps 104:11; Is 32:14; Jer 2:24; Hos 8:9). Ishmael was described as “free and untamed as a wild donkey” (Gn 16:12, <span>nlt<\/span>)—that is, one who could not adjust to domestic life. Drought seems to have been responsible for the population decline of the onager in biblical times (Jer 14:6). The modern onager <em>(Equus hemionus onager)<\/em> is slightly larger than the Syrian wild donkey that is extinct.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Dragon\">Dragon<\/p>\n<p>Any one of a number of monstrous land and sea creatures. In biblical usage, “dragon” does not refer to the huge, fire-breathing, winged reptile of European folklore. The translators of the <span>kjv<\/span> used the term to translate two Hebrew words that are usually rendered more precisely in modern translations. One word referred to desert animals; most scholars agree with the <span>niv<\/span> that “jackals” is its proper meaning (Ps 44:19; Is 13:22; Jer 9:11; Mal 1:3). <em>See<\/em> Jackal (below).<\/p>\n<p>The other Hebrew word translated “dragon” is harder to define. It was frequently used in reference to serpents (so translated in the <span>rsv<\/span>: Ex 7:9-12; Dt 32:33; Ps 91:13). In other <span>rsv<\/span> passages it is translated “sea monster” (Gn 1:21; Jb 7:12; Ps 148:7). The exact identity of such sea monsters is not known. Several <span>rsv<\/span> passages retain the English “dragon.” In two of them (Ps 74:13; Is 27:1), the context indicates that sea monsters are meant. In three others (Is 51:9; Ez 29:3; 32:2) “dragon” seems to refer to the crocodile, a figurative reference to the Egyptian pharaoh at the time of the exodus. Jeremiah 51:34 (translated “monster” in the <span>rsv<\/span>) may also refer to a voracious creature such as a crocodile. <em>See<\/em> Crocodile (above).<\/p>\n<p>Babylonian myths described monsters and dragons in primordial conflict with the god Marduk; they represented the principle of evil. In its figurative usages in Scripture, “dragon” has a similar significance, especially in the prophetic books. In the book of Revelation it is a symbol of Satan, the archenemy of God and his people (Rv 12:3-17; 13:2, 4, 11; 16:13; 20:2).<\/p>\n<p class=\"h2\" id=\"Fish\">Fish<\/p>\n<p>Aquatic animals frequently mentioned in the Bible without names or descriptions that enable us to identify the particular species. Since time immemorial, fish have constituted one of the staple foods of humanity, and they still serve as the chief source of protein in many parts of the world. The trade in fish was highly developed in biblical times. For example, one of the gates in Jerusalem was called the Fish Gate (Neh 3:3; Zep 1:10). The law in Leviticus 11:9-12 permitted the Jews to eat fish, but only those having both fins and scales. Scaleless fish such as catfish were forbidden, even though they had fins.<\/p>\n<p>Egyptian paintings depict various methods of fishing, and the Philistines fished in the Mediterranean Sea. Since the people of Israel were not a seafaring nation, it is safe to assume that most of their fish came from freshwater lakes and rivers, especially the Sea of Galilee. Some 36 species of fish have been identified in that lake, including varieties of perch, carp, barbel, “sardine,” and catfish.<\/p>\n<p>The method of fishing characteristic of NT times was the dragnet. After a boat had put out into the deep (Lk 5:4), a large net would be thrown out from it and then dragged toward shore by the rowers in the boat, possibly with the help of a crew in another boat. The catch was sorted out on shore (Mt 13:47-48). Fishing was usually carried out at night when the coolness of the water brought fish closer to the surface and when they could not see the approaching nets.<\/p>\n<p>The Jews also fished by hook and line (Mt 17:27), a few by spear (Jb 41:7), and some by the throw net (Ez 47:10). Habakkuk refers to hook-and-line fishing, netting, and seining (1:15).<\/p>\n<p>Very early in the history of the Christian church the fish became a symbol for Christ and the faith. It was scratched on the walls of Roman catacombs and may be seen today decorating walls, altars, pews, and vestments. The symbol came into use because the Greek word for “fish” <em>(<\/em><span class=\"greek\" lang=\"el\">ichthus<\/span><em>)<\/em> is composed of the first letter of each word in the Greek phrase “Jesus Christ, Son of God, Savior.” <em>See<\/em> Whale (below).<\/p>\n<p class=\"h2\" id=\"Flea\">Flea<\/p>\n<p>Tiny, irritating insect (1 Sm 24:14; 26:20, <span>nlt<\/span>). Many species of fleas occur in Palestine, the most common being <em>Pulex irritans.<\/em> About a thousand species are known around the world. Fleas are wingless parasites that have sharp jaws and suck out blood from the bodies of humans and animals. The body is wedge shaped, enabling the flea to burrow into folds of skin and hide there. The eggs, laid by the female in dust heaps in the corners of rooms, hatch into small, white larvae that pupate (a nonfeeding stage) in a cocoon. Soon adult fleas appear that immediately attach themselves to the body of a host. The female requires blood for the development of her eggs.<\/p>\n<p>A flea bite is painful and causes some swelling and itching. Fleas are attracted by warmth. With favorable moisture and temperature, adult fleas can live a year or longer without food, but they are voracious feeders. The most dangerous fleas are those of the rat that transmit the organism responsible for bubonic plague. There were 41 recorded epidemics of bubonic plague before the Christian era.<\/p>\n<p class=\"h2\" id=\"Fly\">Fly<\/p>\n<p>Insects of the order Diptera, which have one pair of wings. Many winged insects of other orders, however, are also called flies, such as the dragonfly or butterfly.<\/p>\n<p>As in almost all parts of the world, flies are abundant in Palestine. One of the most numerous is the common housefly <em>(Musca domestica),<\/em> found chiefly around dung heaps and garbage. The female lays her eggs, out of which emerge white maggots that feed on refuse. After a few days the maggot develops into a cocoon out of which emerges the adult housefly. In the summer the whole cycle lasts about 12 days, so that a fly can breed about 20 generations a year.<\/p>\n<p>Another fly common to Palestine is the botfly (family Oestridae). It causes much discomfort among livestock by irritating them and spreading diseases. Tabanid flies (family Tabanidae), including the horsefly (genus <em>Tabanus<\/em>) and related species, are also found in Palestine. Both the botfly and horsefly are known as gadflies because of the persistent distress they inflict. Babylonian King Nebuchadnezzar is spoken of as a gadfly in view of his invasion of Egypt (Jer 46:20).<\/p>\n<p>The fourth plague in Egypt just before the exodus featured “swarms of flies” (Ex 8:21-31, <span>nlt<\/span>; cf. Pss 78:45; 105:31). Those swarms may have been made up of any or all the flies mentioned above. The maggots mentioned in Job 25:6 and Isaiah 14:11 and the worms in Exodus 16:24 and Job 7:5 and 17:14 were probably fly larvae.<\/p>\n<p>A proverb quoted in Ecclesiastes 10:1 probably refers to the housefly, which would be attracted to an open, perfumed ointment bottle. Once inside it would drown and eventually decay, causing the ointment to spoil and stink. The fly is also referred to in Isaiah 7:18 where it symbolizes Egypt. Isaiah may have had in mind a horsefly <em>(Tabanus arenivagus)<\/em> that attacks both humans and animals.<\/p>\n<p>Philistine inhabitants of the city of Ekron worshiped a god named Baal-zebul, meaning “Lord of the high places.” The Hebrews mockingly spoke of Baal-zebub, meaning “Lord of the flies” (2 Kgs 1:2). The NT form is Beelzebub (e.g., Mt 10:25; 12:24, 27).<\/p>\n<p class=\"h2\" id=\"Fox\">Fox<\/p>\n<p>Small, doglike carnivore with a bushy tail that is about half its body length. The red fox of the Holy Land <em>(Vulpes palaetinae)<\/em> is similar to the North American red fox; it is smaller than a wolf and is normally a nocturnal solitary animal. The omnivorous fox eats almost any kind of food—fruits, plants, mice, beetles, and birds—but seldom touches carrion. It loves the sweet juice of grapes, but it also burrows underground tunnels that can destroy the vines (Sg 2:15). The fox is intelligent and known for its slyness (Lk 13:32). It has considerable endurance and can run at speeds up to 30 miles (48 kilometers) per hour. The Jews rebuilding Jerusalem’s wall were taunted by the wisecrack that even a fox jumping on their wall would knock it over (Neh 4:3).<\/p>\n<p>The Egyptian fox <em>(Vulpes niloticus)<\/em> is found in the central and southern parts of the Holy Land. It is somewhat smaller than the common red fox. Its back is rust colored and its belly light. The Syrian fox <em>(Vulpes flavescens)<\/em> that lives in the northern part of the Holy Land is shiny gold in color.<\/p>\n<p>Some OT references such as Psalm 63:10 and Lamentations 5:18 are translated “fox” in the <span>kjv<\/span> but probably refer to jackals. Jackals, not foxes, hunt in packs and tend to act as scavengers.<\/p>\n<p class=\"h2\" id=\"Frog\">Frog<\/p>\n<p>Amphibian (genus <em>Rana<\/em>), living part of its life in the water and part on land.<\/p>\n<p>Frogs and toads are covered with soft, hairless skin and lack a tail in the adult stage. The hind legs are much longer and more powerfully developed than the forelegs so that the animals are able to jump large distances. It has been suggested that the frog referred to in Scripture is an edible one, <em>Rana ridibunda,<\/em> one of the aquatic frogs found in Egypt and in the stagnant waters of the Holy Land.<\/p>\n<p>The female frog lays her eggs in the water; after about a week the eggs hatch into tadpoles. Gradually through metamorphosis the tail is lost and limbs are acquired. Frogs must maintain a moist skin since they take oxygen through the skin as well as through their lungs; thus they must always remain close to water. They feed on insects and worms.<\/p>\n<p>Frogs are found throughout the Palestinian lowlands, where their croaking is heard in the spring and on summer evenings. The Israelites seem to have associated frogs primarily with sliminess and foulness. They fell into the category of creeping or swarming creatures, which in general were ritually unclean (Lv 11:29-31). Since the frog was not specifically listed, however, rabbis did not consider it one of the animals that defiled human beings through contact.<\/p>\n<p>In Revelation 16:13 certain foul spirits are said to look like frogs. The ancient Egyptians made the frog a symbol of life and birth and an image of Heqet, the patron goddess of birth. She is depicted with a frog’s head giving life to the newborn. Thus that deity was discredited when the power of God afflicted Egypt in the second of the ten plagues on the Egyptians with the very animal that was her symbol (Ex 8:1-14; Pss 78:45; 105:30). The frog in question may have been the spotted frog of Egypt <em>(Rana punctata,<\/em> or <em>Rana ridibunda).<\/em><\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Gazelle\">Gazelle<\/p>\n<p>Small, dainty, graceful antelope with hollow recurved horns on both sexes. Two varieties exist in the Holy Land, the dorcas gazelle <em>(Gazella dorcas),<\/em> which is pale fawn in color and up to 22 inches (56 centimeters) tall, and the Arabian gazelle <em>(Gazella arabica),<\/em> which is a dark smoky color and up to 25 inches (63.5 centimeters) tall.<\/p>\n<p>Gazelles are still quite common throughout the desert and steppe areas of the Holy Land, especially in the Negev Desert. Herds usually consist of from 5 to 10 animals, but some varieties assemble in large migratory herds in the fall to relocate to lower elevations and new feeding grounds. Gazelles are herbivorous (plant eating). They are very shy and post guards to warn the herd of approaching danger.<\/p>\n<p>In biblical times the gazelle was probably the game animal most hunted by the Jews (Prv 6:5; Is 13:14). Pharaoh Tutankhamen hunted gazelles and ostriches. The gazelle is said to have graced Solomon’s table (1 Kgs 4:23). Gazelles were not easy to catch because of their great speed (2 Sm 2:18; 1 Chr 12:8; Prv 6:5); they surpass the deer in swiftness. They were trapped in various ways—encircled with nets, driven into enclosures with pitfalls, or forced into narrow valleys and shot with arrows. The Bedouin hunt gazelle with falcons and dogs; the falcon annoys the gazelle, striking it on the head and injuring it so that the dogs can overtake it.<\/p>\n<p>The gazelle is referred to in Song of Songs 2:9, 17; 4:5; 7:3; 8:14, where it is an image of feminine beauty.<\/p>\n<p class=\"h2\" id=\"Gecko\">Gecko<\/p>\n<p>Reptile of the family Gekkonidae, referred to in Leviticus 11:30. In Jewish food law it was a ritually unclean lizard. There are seven species of geckos in the Holy Land (including <em>Hemidactylus turcicus<\/em> and <em>Ptyodactylus hasselquistii,<\/em> all insectivorous—insect eating). The gecko makes a low mourning sound by vibrating its tongue rapidly against the roof of its mouth. In legend the gecko was said to cause leprosy by crawling across a person’s body.<\/p>\n<p>Another name for the gecko is the wall lizard, so named because it can walk upside down on ceilings with the aid of the suction discs on its toes—but it often plops down into the middle of the home. Since it was considered unclean, such an intrusion would have been a disgusting nuisance to Jewish households (Lv 11:31-38).<\/p>\n<p><em>See also<\/em> Lizard (below).<\/p>\n<p class=\"h2\" id=\"Gnat\">Gnat<\/p>\n<p>Any very small fly, in common and biblical usage. According to the <span>nlt<\/span>, the third plague in Egypt before the exodus consisted of gnats (Ex 8:16-18; Ps 105:31). The <span>kjv<\/span> translates the Hebrew word there as “lice,” but the breeding pattern described in Exodus 8—insects rising from the dust—seems to fit gnats better than lice. Since “gnat” is a general term, the small flies of that plague may have included several small species such as mosquitos, harvester gnats, midges, or sand flies.<\/p>\n<p>The sand fly inflicts a far more painful bite than the mosquito. Further, it does not betray itself by a buzzing noise in flight and is so small that it penetrates most mosquito netting.<\/p>\n<p>Gnats were drawn to wine while it was fermenting. The Pharisees in particular would strain their wine to avoid consuming unclean insects (Mt 23:24).<\/p>\n<p class=\"h2\" id=\"Goat\">Goat<\/p>\n<p>Cloven-hooved mammals (genus <em>Capra<\/em>) with large eyes and big, floppy ears that constantly twitch. Both males and females have backward arching horns. The Palestinian goat is a ruminant (cud-chewing animal) of lighter build than the sheep.<\/p>\n<p>The goat was probably the earliest ruminant to be domesticated. Its wild ancestor seems to have been the Gezoar goat <em>(Capra aegagrus).<\/em> Wild goats are believed to have been domesticated very early in Palestine. The goat of Bible times was probably the Syrian or Mamber variety <em>(Capra hircus mambrica).<\/em> Domesticated goats may have as many as four kids in a litter, whereas wild goats bear only one or two.<\/p>\n<p>The Palestinian goat was commonly black. Speckled and spotted goats were a rarity, and for that reason Jacob’s request for those goats in Genesis 30:32 appeared very modest. There may also have been red goats (cf. 1 Sm 16:12; 19:13, where goat’s hair was used to imitate David’s hair, which was “ruddy” or auburn).<\/p>\n<p>Almost every part of the goat was used by the Israelites. The whole goat was used for sacrifice. Its flesh served as meat (Lv 7:23; Dt 14:4), and it was the principal source of milk (Prv 27:27). Goats were sheared in the late spring, and the goat hair was used for weaving tent cloth and for various domestic purposes (Ex 36:14; 1 Sm 19:13, 16). The tabernacle at Mt Sinai was made of goat’s hair blankets (Ex 26:7).<\/p>\n<p>Adult male goats were generally not eaten because of their strong flavor and toughness and also because they were necessary to insure the flock’s increase. Young kids, however, were usually the chief meat for a feast and were offered to visitors as a symbol of hospitality. Goat milk is richer than the milk of cows and sheep and evidently had broader uses. A good goat gives three quarts of milk a day, from which a rich butter and buttermilk can be made. The average Hebrew family could have lived almost entirely on a single goat’s production.<\/p>\n<p>Goatskin was tanned as leather, and the whole hide was turned into a skin bottle by sewing shut leg and neck apertures (Gn 21:14; Jos 9:4). Goatskin had many uses, including the construction of Hebrew musical instruments. The nebal, a large harp, was made with goatskin for its base sound. Drums had goatskin coverings.<\/p>\n<p>Goats were herded with sheep in biblical times, but each group remained separate following its own bell-laden leader. Jesus was evidently referring to their common herding in his description of the Last Judgment (Mt 25:31-46).<\/p>\n<p>Because of their wool, sheep are valued more than goats. However, where pasture and water are scarce and thorny shrubs dominate over grass, sheep are difficult to keep and goats become important. They can live under conditions that suit neither cows nor sheep, producing large quantities of milk. The goat does not supply fat as the sheep does, and since its hair is coarse its wool is rather scarce. Goat-hair cloth called cilicium was used to make tents.<\/p>\n<p>Goats have voracious appetites. They also were responsible for much damage done to the land of Palestine, breaking down terraces, destroying forests, and bringing about soil erosion by eating off all cover.<\/p>\n<p>The goat was recognized as a form of wealth, subject to the law of firstlings (Nm 18:17). It had to be eight days old before it could be offered as a sacrifice. A year-old male goat was one of the animals offered at the Passover (28:22), and two goats were offered on the Day of Atonement (Lv 16:7-10). The goat was also used for other specific sacrifices.<\/p>\n<p>The ibex, a type of wild goat <em>(Capra ibex nubiana),<\/em> still lives in small numbers on the cliffs close to the Dead Sea. That it was known in ancient times is evident from rock carvings. It is distinguished from the true wild goat by having a more compact rump and horns that are slender and curved back. Its slender legs and sharp cloven hooves enable it to cling to narrow rock ledges, to jump between them, and to climb steep cliffs.<\/p>\n<p>Usually the ibex is found in rugged mountain country among rocky crags and meadows just below the snow line (Ps 104:18). In Job 39:1 they are referred to as “mountain goats.” They frequently gather in herds of 5 to 20. They graze and browse, being active in the afternoon and sometimes feeding through the night. The large horn of the ibex was at one period made into the shofar that was blown in the second Jerusalem temple to announce the new year and the jubilee year.<\/p>\n<p>The goat was often used in a figurative and symbolic sense by the writers of the Bible: in Song of Songs 4:1 and 6:5 for the bride’s black hair; in Matthew 25:31-46 for the wicked; and in Ezekiel 34:17 and Daniel 8:5-8 for various human leaders.<\/p>\n<p class=\"h2\" id=\"Grasshopper\">Grasshopper<\/p>\n<p>Large insects of the Orthoptera order. They have chewing or biting mouth parts and two pairs of wings, the front pair of which is narrow and somewhat thickened and the hind pair membranous and used for flying. When not in use the flight wings are folded beneath the protective front wings like a fan against the body. By rubbing their wings together, male grasshoppers produce sounds that both males and females can detect. Grasshoppers pass through a partial metamorphosis; the egg hatches into a juvenile nymph that looks like an adult except for its smaller size and undeveloped wings. After several months the nymph becomes a winged adult.<\/p>\n<p>The terms “grasshopper” and “locust” are often used interchangeably. Actually the locust is a kind of grasshopper. Also confusing is the fact that other insects such as cicadas are sometimes called locusts. The difference between grasshoppers and locusts depends more on behavior than appearance. Grasshoppers are individual insects that lead solitary lives and do not migrate. The same insects when migrating in a swarm are called migratory grasshoppers or locusts. Elimination of their food supply by drought, flood, or fire may lead to migration. Climatic factors such as a warm dry winter also stimulate migrations.<\/p>\n<p>Grasshoppers and locusts have been a staple food in the Middle East and also among the Indians of the American Southwest. To the Israelites the grasshopper was considered ritually clean and could be eaten (Lv 11:22).<\/p>\n<p><em>See also<\/em> Locust (below).<\/p>\n<p class=\"h2\" id=\"Hare\">Hare<\/p>\n<p>Animal of the genus and species <em>Lepus europaeus judaeus, Lepus capensis,<\/em> and <em>Lepus arabicus.<\/em> It is found in open country, often near or on cultivated lands, and in woods, usually deciduous rather than evergreen. It is an herbivorous rodent and is different from the rabbit, which is not found in Palestine. Although it is not a true ruminant according to modern classification (because it does not have a four-chambered stomach), the hare does rechew its food. It has a process of partial regurgitation of material too hard for the cells in the stomach to absorb initially; thus, the hare actually chews food previously swallowed.<\/p>\n<p>Near Eastern hares have very long ears and large hind feet; their feet are well furred. They are similar to American jackrabbits, which are true hares. Hares do not dig or occupy burrows the way rabbits do. Hares are mainly nocturnal and spend their inactive hours hiding in vegetation. They eat grasses and herbaceous matter as well as twigs and young bark of woody plants. Hares breed with great rapidity—the young attaining sexual maturity at six months after birth.<\/p>\n<p>The hare was ceremonially unclean (Lv 11:6; Dt 14:7), evidently because although it appeared to chew its cud, it did not have cloven hooves. Consumption of hares has also been forbidden among the Arabs, Chinese, and Lapps, but the hare was widely hunted by other people in ancient and modern times. Its great speed, prolific breeding, timidity, and caution have saved it from extermination by its many enemies.<\/p>\n<p class=\"h2\" id=\"Hippopotamus\">Hippopotamus<\/p>\n<p>Large beast of problematic interpretation. Some early interpreters thought it referred to the elephant, others to the wild ox, the mammoth, or any large animal. It was called “behemoth” by the <span>kjv<\/span> translators. Today it is generally agreed that the reference is to the hippopotamus <em>(Hippopotamus amphibius),<\/em> a large, thick-skinned, amphibious mammal, an ungulate (having hooflike toenails) with a large head, a bulky, hairless body, and short legs.<\/p>\n<p>The description in Job 40:15-24 fits closely the modern hippopotamus (see <span>nlt<\/span>), except for the depiction of the tail. At present the hippopotamus is found only in the rivers of Africa, but there is fossil evidence that it has existed in the Holy Land, perhaps in the swamps of northern Galilee and the Jordan Valley.<\/p>\n<p>The hippopotamus has highly developed sense organs, placed in such a way that it can see, hear, and smell almost without being seen; its eyes, ears, and nostrils can reach above water while the rest of the animal lies submerged. It has a large mouth, large tusks, and a short, heavy throat. The strong legs are so short that the belly almost reaches the ground when the animal is on the land. The hippopotamus lives on plants and herbs growing in rivers, but if food is scarce there, it forages on land, usually at night. In spite of its heavy body it is surprisingly agile on land.<\/p>\n<p class=\"h2\" id=\"Horse\">Horse<\/p>\n<p>Przewalski’s horse (<em>Equus przewalskii,<\/em> an eastern race that roamed about Mongolia until modern firearms destroyed most of them after World War I) and the tarpan (a western race of southern Russia that became extinct in the Ukraine in 1851). The domesticated horse <em>(Equus caballus)<\/em> seems to have been derived from the tarpan. The original site of domestication is believed to have been Turkestan, a region north of Afghanistan and India, now in Russia. The horse differs from the donkey in that it has shorter ears, a longer mane with a forelock, a long hairy tail, and a soft, sensitive muzzle.<\/p>\n<p>Horses were used in war not only for riding but also for pulling the heavy, springless war chariots. Two kinds of horses were needed for these different purposes, and the Hebrews distinguished between chariot horses and cavalry horses.<\/p>\n\n<p>The Lord warned the early Israelites against unnecessarily amassing military strength in the form of horses and thereby following the oppressive tactics of the powerful Egyptians (Dt 17:14-16), but the demands of war caused both David and Solomon to import horses from Egypt into their kingdoms and to breed them. Solomon greatly increased the number of horses in the Jewish kingdom and maintained large stables at various cities (1 Kgs 10:26) such as the regional defense centers of Megiddo, Hazor, and Gezer (1 Kgs 9:15-19). Ahab’s horses are mentioned in 1 Kings 18:5, and records of Shalmaneser III state that Ahab furnished 2,000 chariots to a coalition against Assyria.<\/p>\n<p>In early Israel, the horse was opposed as a symbol of pagan luxury and of dependence on physical power for defense (Dt 17:16; 1 Sm 8:11; Ps 20:7; Is 31:1). Horse trading, mentioned as early as Genesis 47:17, was carried on by Solomon between Egypt and the Syro-Hittite principalities (1 Kgs 10:28-29). Most biblical references to horses refer to their use in war, but horses were also used for transportation. Riding seems to have been less popular than the use of chariots. Cavalry units were not introduced until the 12th century <span>BC<\/span> by the Medes. Joseph rode in Pharaoh’s second horse-drawn chariot (Gn 41:43), and Absalom made a display by riding a horse-drawn chariot (2 Sm 15:1). Naaman traveled by horse and chariot (2 Kgs 5:9). Later, horses were so common in Jerusalem that the royal palace had a special horse gate (2 Chr 23:15), and a gate of the city itself was known as the Horse Gate (Neh 3:28; Jer 31:40). Mordecai rode a royal horse of King Xerxes as a sign of honor (Est 6:8-11). Horses are often spoken of figuratively (Ps 32:9; “mare,” Sg 1:9; “stallions,” Jer 5:8; 12:5), especially in the context of judgment (Hb 3:8; Zec 1:8; 6:1-8; Rv 6:2-8; 9:17; 19:11-16).<\/p>\n<p><em>See also<\/em> Warfare; Travel.<\/p>\n<p class=\"h2\" id=\"Hyena\">Hyena<\/p>\n<p>Stocky carnivore <em>(Hyaena hyaena)<\/em> with coarse hair, an erect mane, and long hairs along the neck and back. Hyenas live in holes among rocks and banks. They are mainly nocturnal but are ordinarily neither noisy nor aggressive. Their cry, however, is a disagreeable, unearthly sound. Hyenas usually feed on carrion, crushing bones with their powerful jaws. If the carrion supply is inadequate, they will kill sheep, goats, or other small animals. When threatened, hyenas growl and erect their mane, but they rarely fight. They are massively built with forelegs longer than the hind legs.<\/p>\n<p>Known as scavengers in Africa, hyenas eat domestic refuse in the villages. In Palestine the striped hyena is a common predator, preferring rocky territory and even rock tombs. Since hyenas were notorious for raiding the graves of the dead, all Israelites who could afford it arranged for burial in tombs protected by massive stone doors. Absalom, King David’s son who was killed by Joab in the wild, was buried under a huge pile of stones to protect his corpse from molestation by hyenas (2 Sm 18:17).<\/p>\n<p class=\"h2\" id=\"Jackal\">Jackal<\/p>\n<p>Carnivore <em>(Canis aureus)<\/em> smaller than the true wolf and with a shorter tail. It is similar to the fox but has a broader head, shorter ears, and longer legs. The fox is solitary; the jackal tends to be gregarious. Its tail can be drooping or erect, compared with the long horizontal tail of the fox. Jackals usually prowl at night, either singly, in pairs, or in packs through open savannah country. They eat small mammals, poultry, fruit, vegetables, and carrion. They spend their days in thickets and clumps of vegetation. Often they obtain scraps from kills by larger carnivores. Jackals can run at speeds of about 33 miles (53 kilometers) per hour.<\/p>\n<p>The jackal can reach a height of about 20 inches (51 centimeters), roughly the size of a German shepherd dog. Its back is pale yellow with dark, almost black, flanks. Its lips are black and its ears white on the inside. The howl of the jackal sounds like the crying of a child or the heartrending wail of the bereaved (Mi 1:8; cf. Jb 30:29). To other jackals the howl is merely an invitation calling the pack together for its nocturnal hunting.<\/p>\n<p>OT references are chiefly to jackals prowling around ruined cities and wilderness areas (Neh 2:13; Ps 44:19; Is 13:22; 34:13; 35:7; Jer 9:11; 14:6; 49:33; 51:37; Lam 4:3; 5:18; Mal 1:3). Many such references are translated “dragon” in the <span>kjv<\/span>, but “jackal” is more appropriate.<\/p>\n<p class=\"h2\" id=\"Leech\">Leech<\/p>\n<p>Segmented worm (class Hirundinea) up to five inches (12.7 centimeters) long with a flat body equipped with suction pads at each end. The mouth, located at the bottom of the front suction pad, has three teeth that the leech uses to pierce the skin of its host. The leech feeds on blood, and its glands secrete an anticoagulant to prevent the blood from clotting. The ordinary medicinal leech (Hirudo medicinalis) is abundant in springs and ponds from the Negev Desert to Galilee. It adheres to the bodies of human beings and animals that submerge themselves in water, injects its anticoagulant, and sucks their blood.<\/p>\n<p>The reference in Proverbs 30:15 is uncertain (see <span>nlt<\/span>) but may be to the parasitic and greedy nature of the horse leech (genus <em>Haemopis<\/em>). The small horse leech enters its host’s mouth and nostrils from water while the animal is drinking. A leech weighing one-half ounce (14.2 grams) has been known to gorge itself with two and a half ounces (71 grams) of concentrated blood and then to exist for 15 months with no more to eat.<\/p>\n<p class=\"h2\" id=\"Leopard\">Leopard<\/p>\n<p>Called <em>Panthera pardus tulliana,<\/em> it is the most widespread of all the large wildcats. In rocky areas it lives in caves, but in forested regions it lives in thick vegetation. In OT times many lived in the vicinity of Mt Hermon (Sg 4:8).<\/p>\n<p>The leopard is somewhat smaller than the tiger, measuring up to 5 feet (1.5 meters) in length with a tail of about 30 inches (.8 meter). Its body is better proportioned than that of the tiger. The leopard takes its victim by surprise from a silent ambush, often concealing itself near villages or watering places and waiting for its prey, remaining in one spot for long spans of time. The leopard is swift on the ground (Hb 1:8), agile in trees, and very graceful in its movements. Its color is yellowish speckled with black spots (Jer 13:23). Daniel and John saw visions in which leopards were symbols of world powers (Dn 7:6; Rv 13:2).<\/p>\n<p>The leopard is a wary and cunning animal, formidable and ferocious (Jer 5:6; Hos 13:7; cf. Is 11:6). The leopard is dangerous not only to domestic animals but also to humans. With its natural camouflage it can hide on the forest floor, blending into the changing light and shadows. The Israelites were terrified of the leopard because it constantly ravaged their sheep and goats. Several biblical place names suggest that they were known for the leopards in their vicinity: Nimrah, Beth-nimrah, and Nimrim, a district northeast of the Dead Sea. It has survived in the Holy Land into the present century; a few leopards still exist in remote areas near Mt Tabor and Mt Carmel.<\/p>\n<p class=\"h2\" id=\"Leviathan\">Leviathan<\/p>\n<p>Sea monster mentioned several times in the Bible (Pss 74:14; 104:26; Is 27:1, <span>nlt<\/span>). It may refer to any of the larger marine animals such as large jellyfish, whales, or sharks, or to a large reptile like the crocodile. Some scholars think “Leviathan” may refer to animals now extinct, such as ichthyosaurs and plesiosaurs (marine reptiles similar to dinosaurs). The scriptural term might also refer to certain dinosaurs that spent part of their lives half-submerged in shallow lakes and oceans. Other scholars believe that most of the references are to the crocodile.<\/p>\n<p><em>See also<\/em> Crocodile (above).<\/p>\n<p class=\"h2\" id=\"Lion\">Lion<\/p>\n<p>Large, tawny-colored carnivore <em>(Panthera leo)<\/em> that preys chiefly on hoofed mammals and charges by a series of leaps and bounds. Within historic times the lion ranged in Africa, Europe, and the Holy Land. In ancient times the territories of the African and Persian lions met in the Middle East. The lion of the Holy Land was the Asiatic or Persian lion <em>(Panthera leo persica).<\/em><\/p>\n<p>The males have heavy manes that stop at the shoulders but cover much of the chest. The Persian lion cannot climb and is mainly nocturnal, returning to its lair or a thicket by day (Jer 4:7; 25:38; Na 2:11-12). This lion is about 5 feet (1.5 meters) long with a tasseled tail 30 inches (.8 meter) or so long; its shoulders may reach a height of 35 inches (.9 meter). It is one of the smallest of the lion breeds.<\/p>\n<p>Lions are usually found in pairs, though sometimes in larger numbers. A small group is known as a pride. They generally prefer open country but in Palestine evidently prowled the subtropical vegetation of the Jordan River valley. Lions, which usually hunt at dusk, kill smaller animals by a blow of the paw, larger ones by a bite in the throat. A lion does not remain in the same place for more than a few days. The animal is in its prime at about seven years of age, when it weighs from 400 to 600 pounds (181.6 to 272.4 kilograms).<\/p>\n<p>The lion does not characteristically attack humans, though like other great cats it may become a man-eater (1 Kgs 13:24-28; 20:36; 2 Kgs 17:25-26; Ps 57:4; Dn 6:7-27). Ordinarily, it attacks only out of great hunger or in self-defense. A very young lion that attacks humans can become dangerous if it develops a taste for human flesh. A very old lion, expelled from the pride because it can no longer keep up in the pursuit of antelope or gazelles, may choose humans as a relatively slow-moving prey.<\/p>\n<p>A lion generally roars only on a full stomach—that is, after it has consumed its prey (Ps 22:13; Ez 22:25; Am 3:4). Nevertheless, its roaring arouses fear (Am 3:8; 1 Pt 5:8). The lion is a bold (2 Sm 17:10; Prv 28:1), destructive animal (Ps 7:2; Jer 2:30; Hos 5:14; Mi 5:8), and the enemy of flocks (Am 3:12).<\/p>\n<p>Lions were common in biblical times in all parts of the Holy Land. Hebrew has at least seven words for lion and young lion. The lion is referred to about 130 times in the OT—more than any other wild animal. Lions were evidently much less common in NT times. After gradually declining, they became extinct in Palestine shortly after <span>AD<\/span> 1300. The lion was present in Mesopotamia, however, until the end of the 19th century.<\/p>\n<p>Lions played an important part in the political and religious symbolism of the Near East (1 Kgs 10:19-20). In Assyria and Babylonia the lion was regarded as a royal beast (Dn 7:4). Oriental monarchs maintained artificial lion pits as places of execution (Ez 19:1-9; Dn 6:7-16). Animals for these were captured in camouflaged nets or pits. To the Jews, the lion was the mightiest of beasts (Prv 30:29-31). Thus, it symbolized leadership (Gn 49:9-10; Nm 24:9) and hence eventually became a title for Christ (Rv 5:5). It was also the ensign of Judah’s tribe and was used by King Solomon in the decoration of his house and the temple.<\/p>\n<p class=\"h2\" id=\"Lizard\">Lizard<\/p>\n<p>Reptiles of the suborder Lacertilia. Their skin is covered with scales. The lizard is a useful creature because it captures harmful insects and worms. Like other reptiles, it lays eggs with shells softer than those of a bird and with no clear division between the yolk and the white. Lizards are “cold-blooded” organisms without a temperature-maintenance mechanism; hence, they become inactive in cold weather.<\/p>\n<p>Lizards can survive in barren parched countryside. In the Near East they are encountered in great numbers in the Arabian Desert, the Sinai Peninsula, and the Judean wilderness. There may be as many as 44 different species of lizards in the Holy Land.<\/p>\n<p>The Dabb lizard (genus <em>Uromastyx<\/em>), which attains a length of about 24 inches (61 centimeters), is found in the Negev Desert. It is omnivorous, an unusual trait since most lizards are insectivorous. It has a hard, rough skin, green with brown spots; a short, rounded head; and a powerful tail encircled with a row of strong spines that it uses as a weapon of defense.<\/p>\n<p>Lizards are listed as ceremonially unclean in Jewish law (Lv 11:29-31). The fact that lizards crawl on their bellies made them unclean. Contact with a lizard’s carcass defiled a law-abiding Jew (Lv 11:32-36). The <span>nlt<\/span> translates the “lizards” of Leviticus 11 as “great lizard,” “gecko,” “monitor lizard,” “sand lizard,” and “chameleon.” The monitor lizard is a large lizard that lives in the deserts of southern Palestine, Sinai, and Egypt. It is up to 55 inches (1.4 meters) long with a long snout and sharp teeth. Other translators and commentators render the original Hebrew in a wide variety of ways, including “tortoise,” “ferret,” “lizard,” “snail,” “mole,” and even “water hen.” The fact that most of the original Hebrew words occur only once in Scripture makes it very difficult to be certain about their appropriate translation.<\/p>\n<p><em>See also<\/em> Gecko (above).<\/p>\n<p class=\"h2\" id=\"Locust\">Locust<\/p>\n<p>An insect of the family <em>Acridiidae.<\/em> It is referred to by at least 12 different names in Scripture. The various Hebrew words may refer to different stages of its development from larva to adult or to the type of damage that it causes. Locusts are characterized by swarming and mass migration. In modern times they have caused extensive and disastrous destruction to vegetation. Grasshoppers do not swarm or migrate en masse, differentiating them from the true locusts.<\/p>\n<p>The OT mentions several different species of locusts. Leviticus 11:22 seems to refer to the slant-faced (bald) locust and also to the katydid, or long-horned grasshopper. The reference in Deuteronomy 28:42 may be to the mole cricket. In Joel 1:4 and 2:25 and in Nahum 3:16-17, successive stages of the insect’s development are described. The cutting locust (<span>kjv<\/span> “palmerworm”) of Joel is probably the first instar (stage of development), the swarming locusts (<span>kjv<\/span> “locust”) are middle stages, and the hopping locusts (<span>kjv<\/span> “cankerworm”) later instars but not yet fully matured insects. In the adult stage, called destroying locusts (<span>kjv<\/span> “caterpillar”), the color of the locust is reddish brown, which turns to yellow with a brownish network on the wings.<\/p>\n<p>Only three of the hundreds of varieties of locusts found in Bible lands are capable of multiplying into great swarms, and only the desert locust <em>(Schistocerca gergaria)<\/em> can be considered widespread in all the Bible lands. The desert locust is native to the Sudan (Africa). It is a little over two inches (5 centimeters) long and has a wingspread of some five inches (12.7 centimeters). It shows two phases, a solitary phase and a gregarious phase, with a possible third phase known as transiens. There are differences in the immature and adult forms of the phases in color and physiology.<\/p>\n<p>The quantity and distribution of rains are important factors in the extent of swarming. Moist soil is needed for depositing the eggs and permitting them to develop. Each female deposits from one to six egg pods, containing 28 to 146 eggs each. The larvae emerge in 15 to 43 days.<\/p>\n<p>In the gregarious phase (from the second stage of metamorphosis onward), the locust is driven by a strong wandering instinct. Masses of them form a random procession of overflowing locust bodies that ignore any obstruction. They swarm over everything (Jl 2:4-9). The only regulator of their activities is temperature; they are immobilized by high or low temperatures. Taking to wing they may move 1,200 miles (1,930.8 kilometers) from their native home. They fly in compact formations large enough to blot out the light of the sun. Their movement seems to be controlled by hormones, but the direction is influenced by the wind. The swarms consume almost every plant in their path, sparing only the carob, sycamore, castor tree, and oleander bush.<\/p>\n<p>A locust plague was one of the most severe evils to come upon the ancient world (Dt 28:38). Joel 2:1-11 describes a locust plague in graphic terms, using it as a symbol of God’s destroying judgment. Special days of prayer, fasting, and trumpet blowing were prescribed to remove locust plagues (1 Kgs 8:37-38; 2 Chr 6:28-29; Jl 2:12-17). Locusts symbolized powerful and merciless enemies that completely destroyed the earnings of human toil (Jgs 6:5; Is 33:4; Jer 46:23; 51:27; Na 3:15).<\/p>\n<p>Bedouins eat locusts raw, roasted, or boiled, preserving them by drying and threading. They are also crushed and ground, and the grist used in cooking or eaten with bread, sometimes mixed with honey and dates. Such was the diet of John the Baptist (Mk 1:6). The Greeks ground locusts in stone mortars to make flour of them.<\/p>\n<p>The ancients considered the two large hind legs, or jumping legs, as separate limbs and had a special name for them. Hence locusts were described as having four legs, a reference to the four smaller walking legs. “Going on all fours” thus referred to creeping or walking as opposed to jumping and did not mean that the unclean insects had only four legs in all. Because of its two hind jumping legs, the locust was exempted from the prohibition against unclean insects (Lv 11:20-23).<\/p>\n<p><em>See also<\/em> Plagues upon Egypt.<\/p>\n<p class=\"h2\" id=\"Mole\">Mole<\/p>\n<p>Rodent <em>(Spalax ehrenbergi)<\/em> from six to nine inches (15 to 23 centimeters) long, which burrows in any area where the soil is suitable for digging; it should be called a mole rat. Common in the Holy Land, large numbers are found in the vicinity of Jerusalem. Isaiah 2:20 refers to the mole, as does Leviticus 11:29-30 (<span>nlt<\/span>).<\/p>\n<p>The mole rat has no tail and is molelike in appearance, but neither true moles nor shrews have ever been found in the Holy Land. The mole rat’s teeth are strong and protruding like those of a squirrel. The neck is short and thick with a plump body shaped like a sausage. The short legs have broad paws with claws adapted for burrowing. The fur is soft, thick, and ashen gray. Its ears and almost sightless eyes, which are no larger than poppyseeds, are hidden in the fur. Folklore taught that touching a mole rat would result in blindness.<\/p>\n<p>In the wet winter season the mole rat builds breeding mounds resembling those of pocket gophers. It builds less complex resting mounds in the summer, although both have rather elaborate tunnel systems. The mole rat feeds on roots, bulbs, tubers, and various other subterranean plant parts, often doing extensive damage to agriculture.<\/p>\n<p class=\"h2\" id=\"Moth\">Moth<\/p>\n<p>Insect of the genus <em>Tineola<\/em> that lays its eggs on wool or furs, its larvae feeding on those materials. The destructive qualities of moths are referred to in several biblical passages (Jb 13:28; Ps 39:11; Is 50:9; Hos 5:12; Mt 6:19-20; Lk 12:33; Jas 5:2). In Isaiah 51:8 “worm” (<span>nlt<\/span>) refers specifically to the larva of the clothes moth. The moth symbolizes disintegration, decay, and weakening. It is only the larvae that do the damage. The adult is quite harmless and feeds mainly on the nectar of flowers. It is easily crushed (Jb 4:19). The clothes moth reproduces in May or June. It enters human dwellings in the evening. A week after the eggs are laid the larvae appear and immediately begin their work of destruction, eating anything within reach made of animal fibers.<\/p>\n<p>The moth’s destructive activity is done in secret without any sound and without any dramatic appearance, such as a swarm that blots out the sun. In an age when wealth was counted more in possessions than in money, and when among those possessions wool clothing was highly valued, moths could literally cause economic disaster; hence the words of Jesus in the Sermon on the Mount (Mt 6:19-20).<\/p>\n<p>There are hundreds of species of moths other than the clothes moth in the Holy Land; they are harmless to leaves, flowers, fruit, trees, and seeds. As with the clothes moth, the larvae inflict the damage.<\/p>\n<p class=\"h2\" id=\"Mouse\">Mouse<\/p>\n<p>Rodent of the family Muridae, especially genus <em>Mus.<\/em> The mouse was regarded as unclean because, being short legged, it was considered one of the creeping creatures (Lv 11:29). Mice known as commensals live in dwellings and tend to have longer tails and to be darker in color than wild mice, which are active chiefly at night. Mice are good climbers and even good swimmers. Wild mice eat many kinds of vegetation, including seeds, fleshy roots, leaves, and stems. At times they store food.<\/p>\n<p>The Hebrew word for “mouse” (Lv 11:29; 1 Sm 6:4-5; Is 66:17) is probably a general term for various rats and mice. The root meaning of the Hebrew word “mouse” is “destruction of corn,” a reference to the damage mice do to field crops. At least 23 varieties of mouselike rodents are known in the Holy Land. They cause food spoilage, damage household articles, and transport the host fleas that spread typhus, spotted fever, and bubonic plague. Plague bacteria may have caused the tumors or swellings among the Philistines (1 Sm 6:5). Isaiah 66:17 refers to a pre-exilic Canaanite cultic practice in which mice were eaten; the reference may actually be to the hamster. A number of rodents are eaten by Arabs of the Near East; the gerbil is considered a special delicacy. <em>See<\/em> Mole (above).<\/p>\n<p class=\"h2\" id=\"Mule\">Mule<\/p>\n<p>Hybrid offspring of a male ass and a female horse <em>(Equus asinus mulus),<\/em> ordinarily sterile. The offspring of a female donkey and a stallion (male horse) is known as a hinny and is of little value because of its inferior size.<\/p>\n<p>Because crossbreeding was forbidden in the law (Lv 19:19), the Israelites procured mules from the Gentiles, perhaps from the Phoenicians, since Tyre (a Phoenician seaport in what is now southern Lebanon) imported horses and mules (Ez 27:14). Mules did not appear in Israel until David’s reign (2 Sm 13:29), possibly because of the rarity of horses among the Hebrews. Mules were used chiefly by members of the royal court and by other nobles. King David rode on a mule, and Solomon rode to his inaugaration on King David’s mule (1 Kgs 1:33). Absalom met his death riding on a mule (2 Sm 18:9). Mules were less common than horses, camels, and asses in the postexilic community (Ezr 2:66). In antiquity Asia Minor was especially noted for breeding fine mules.<\/p>\n<p>Mules have long enjoyed a reputation for obstinacy, but that trait is not mentioned in the Bible. The mule is prized for riding and for carrying heavy burdens, especially in warm mountainous regions. They are sure-footed and thrive best in hot, dry climates. The mule has the frugality, endurance, and steady gait of an ass along with the size, strength, swiftness, and courage of a horse. Mules are almost never sick. They live longer than horses. They can carry a load of up to 300 pounds (136 kilograms) as far as 30 miles (48.3 kilometers) a day.<\/p>\n<p><em>See also<\/em> Travel.<\/p>\n<p class=\"h2\" id=\"Pig\">Pig<\/p>\n<p>Most properly, newborn swine. “Swine” is technically the better name for the species, but it is rarely used in common speech today. The domestic pigs of the Middle East derived from the wild pig <em>(Sus scrofa).<\/em> The pig is the most prolific and abundant supplier of meat and fat for food. A thick layer of fat just under the skin is especially pronounced in domestic breeds. Pigs cannot be driven, so they are of value only to the settled farmer. The Hebrews were originally a nomadic people; therefore, they had little use for an animal closely associated with settled life. An Egyptian prince of about 1500 <span>BC<\/span>, however, is recorded as owning a herd of 1,500 swine.<\/p>\n<p>The pig is clumsily built, yet lively and able to move with agility and speed. The most conspicuous characteristic of the pig is a truncated, mobile snout terminating in a disc-shaped surface on which the nostrils are located. Most pigs have large tusks in both jaws which grow continuously in life. The tusks of the upper jaw are unique in that they curve upward instead of pointing downward as in most animals. The excrement of a pig has an almost unbearable odor, which clings not only to the pig itself but also to swineherds, who can be identified a long way off.<\/p>\n<p>Pigs were never raised in the Holy Land by Jews. The great herd into which Jesus drove the unclean spirits was encountered in the land of the Gadarenes, a non-Jewish area east of the Jordan. The Gadarene demons took refuge in a herd of pigs feeding on a bluff overlooking the Sea of Galilee (Mt 8:28-32).<\/p>\n<p>Wild pigs were found in the Holy Land as in many countries today. Psalm 80:13 refers to the destructiveness of a wild boar (the male, or hog) attacking growing crops. A party of wild boars can destroy an entire vineyard or a field of crops in a single night. They devour, trample, and ravage everything within reach.<\/p>\n<p>Boar hunts were common in ancient Mesopotamia. Wild boars do not attack unless molested, but they are dangerous when aroused. They travel in bands of from 6 to 50 and are most active in the evening and early morning hours. The body is covered with stiff bristles and usually some finer hair, but the body covering is often quite scanty. Wild pigs are mainly vegetarian, feeding on roots, nuts, grains, and plant stems. Wild boars were particularly abundant in the mountainous regions of Lebanon and Anti-Lebanon, in the Jordan River valley, and in wooded sections such as Mt Tabor.<\/p>\n<p>Strict Jews would not even mention swine by name but would always substitute the term “the abomination.” Israelites considered themselves polluted if they were even touched by a swine’s bristle. To the Jews, the pig symbolized filth and ugliness. Pigs will eat fecal material, vermin, rodents, carrion, and the like (2 Pt 2:22). Proverbs 11:22 refers to the incongruity of a golden ring in the nose of an animal showing such characteristics. A similar metaphor occurs in Jesus’ statement about casting pearls before swine (Mt 7:6). The prodigal son’s degeneration was shown by his being forced in his poverty to feed pigs and eat their food (Lk 15:15-16).<\/p>\n<p>Eating the flesh of pigs was forbidden to the Jews (Lv 11:7; Dt 14:8). The Canaanites in the Holy Land killed and ate pigs freely. In intertestamental times Antiochus IV (Epiphanes), a Syrian king whose territories included Israel, used the pig to “Hellenize” the Jews. He first tested their loyalty to the Jewish faith by requiring the consumption of pork, considered a delicacy by the Greeks (2 Macc 6:18). The act of desecration that drove the Jews to rebellion, however, was the sprinkling of pig blood on the temple altar in a sacrifice to Zeus (1 Macc 1:47).<\/p>\n<p>Pigs were frequently used in pagan worship (Is 65:4; 66:3, 17), which may account for their being forbidden to the Jews as food. Evidence in the Holy Land shows that pigs were sacrificed long before Hellenistic times. Pig bones were found in a grotto below the rock-cut place of sacrifice at Gezer. A similar underground chamber with vessels containing piglet bones at Tirzah dates to the middle Bronze Age (about 2000 <span>BC<\/span>).<\/p>\n<p>Alabaster fragments of a statuette of a pig ready to be sacrificed have been unearthed. Swine were sacrificed to Aphrodite (Venus) in Greece and Asia Minor. In addition, pigs were sacrificed in connection with oaths and treaties; in the <em>Iliad,<\/em> Agamemnon sacrificed a boar to Zeus and Helios. So it is not surprising that among the Jews the pig became a symbol of filthiness and paganism.<\/p>\n<p>It is possible that eating pork was forbidden primarily because the pig may carry many worm parasites such as trichina, though that is also true of some “clean” animals. Another reason for forbidding their consumption may have been that pigs eat carrion. Some people are allergic to pork in hot weather—another suggested reason behind the Jewish taboo. The same taboo exists among the Muslims and existed in certain social strata in Egypt.<\/p>\n<p class=\"h2\" id=\"Porcupine\">Porcupine<\/p>\n<p>Rodent, <em>Hystrix cristata,<\/em> which lives in forested areas, rocky hills, ravines, and valleys. The porcupine is still found in the Holy Land today. It has long quills that can be raised to give the appearance of a crest. It is almost entirely nocturnal. It burrows by day into a natural cavity or crevice. The Old World porcupine rarely climbed trees, although the New World porcupine frequently does. A porcupine may weigh as much as 60 pounds (27.2 kilograms). It eats fruit, bark, roots, and other vegetation, and carrion as well. Although its flesh is edible, the porcupine was not classed among the clean animals for the Israelites. The reference in Isaiah 34:11 (<span>rsv<\/span>) is probably to the porcupine, as is Isaiah 14:23 in the <span>nlt<\/span>. <em>See<\/em> Hedgehog.<\/p>\n<p class=\"h2\" id=\"Scorpion\">Scorpion<\/p>\n<p>Arthropod of the same group as spiders (arachnids). A dozen species of scorpions (order Scorpionida) are found in the Holy Land, but 90 percent of the scorpions are yellow scorpions, usually three to five inches (7.6 to 12.7 centimeters) long. The rock scorpion, also common to the Holy Land, is as thick as a man’s finger and from five to seven inches (12.7 to 17.8 centimeters) in length. Scorpions are slow, nocturnal invertebrates that rest beneath stones by day and prey on insects and other arachnids by night. At the end of its long tail the scorpion carries a poisonous sting that is fatal to most prey and extremely painful to humans (Rv 9:3, 5, 10; cf. 1 Kgs 12:11, 14). Scorpions symbolize Ezekiel’s evil countrymen (Ez 2:6) and the demonic forces of Satan (Lk 10:19). The scorpion is referred to as frequenting the Sinai Desert (Dt 8:15).<\/p>\n<p>A scorpion has from six to eight eyes. It has eight legs like a spider and two lobsterlike claws with which it catches and holds its prey. It feeds particularly on locusts and beetles. In many species the female scorpion eats the male after mating. Scorpions lay eggs that hatch very shortly after laying. Scorpions prefer warmer climates, and because of their desire for warmth, enter houses, especially at night, hiding in beds, blankets, footwear, and clothing.<\/p>\n<p class=\"h2\" id=\"Sheep\">Sheep<\/p>\n<p>Domestic animal, <em>Ovis orientalis,<\/em> referred to directly or by some term such as ewe, lamb, ram, or by some fact concerning them over 700 times in Scripture.<\/p>\n<p>Sheep represented the chief wealth and total livelihood of pastoral peoples, providing food to eat, milk to drink, wool for the making of cloth, and hides and bones for other uses. In addition, the sheep was a medium of exchange and a sacrificial animal. The number of sheep raised in ancient times was prodigious. Mesha, king of Moab, paid a tribute annually of 100,000 lambs and the wool of 100,000 rams (2 Kgs 3:4). The Israelites took 250,000 sheep from the Hagrites (1 Chr 5:21).<\/p>\n<p>Sheep shearing was often done for festivals (2 Sm 13:23). The sheep was held down on its side and its legs were tied together; then it lay docilely while its wool was clipped (Is 53:7). Sheep reserved for burnt offerings were not shorn; nothing could be held back from a sacrifice to the Lord.<\/p>\n<p>Wool had to be processed before it could be used for clothing. First it was washed, sometimes while still on the sheep, then carded and perhaps weighed for the market. The spinning of wool was regarded as a woman’s work (Prv 31:19), but weaving the spun thread into cloth on a loom was primarily a man’s occupation.<\/p>\n<p>The Bible reports that Abel kept sheep (Gn 4:2). The first sheep to be domesticated was probably the argali <em>(Ovis ammon),<\/em> a variety of the urial <em>(Ovis vignei),<\/em> a mountainous species still existing in Turkestan and Mongolia. Five breeds had reached Mesopotamia by 2000 <span>BC<\/span>; all were of the urial stock.<\/p>\n<p>The sheep known in Israel was the broad-tailed sheep <em>(Ovis orientalis vignei<\/em> or <em>laticaudata),<\/em> of which the tail weighs from 10 to 15 pounds (4.5 to 6.8 kilograms) and has always been considered a delicacy. Thus the Lord asked for this choice part as a sacrifice (Ex 29:22-25).<\/p>\n<p>Only the ram of the broad-tailed sheep has horns, but in other varieties of sheep in the Holy Land the ewe also has horns. The horns, two to three inches (5 to 8 centimeters) in diameter, can be potent weapons. Rams’ horns could be used as trumpets (Jos 6:4) or as oil containers (1 Sm 16:1).<\/p>\n<p>Although the sheep is very similar to the goat, it is differentiated by a lower forehead, its angulated spiral horns marked with transverse wrinkles and curved slightly outward, its covering of wool, and its lack of a “goatee.” Most sheep are white (Ps 147:16; Is 1:18; Dn 7:9; Rv 1:14).<\/p>\n<p>The flesh of sheep was a luxury in the biblical culture. King Solomon required a daily provision of 100 sheep for his table (1 Kgs 4:23), but the common people ate lamb or mutton only on festive occasions. A young ram was usually chosen because the ewes were more important to the future prospects of the herd. The meat was boiled in large caldrons. The milk of the sheep is extremely rich; in biblical times it was usually allowed to curdle before drinking. Possibly some Israelites kept lambs in their houses as pets (2 Sm 12:3-4).<\/p>\n<p>To protect the flock at night against predatory attacks, the shepherd tried to provide a fold. In meadows near villages, folds were built and watchmen were hired to relieve the shepherds. The shepherds of the nativity story were out in the field (Lk 2:8); they had no fold but probably had set up a tent for shelter, consisting simply of goat-hair blankets spread across sapling supports. The scarcity of springs in the Holy Land made the watering of the flock a crucial problem for the shepherd (Gn 13:8-11).<\/p>\n<p>Wild mountain sheep, varieties of <em>Ovis orientalis,<\/em> are known in the Mediterranean area (Dt 14:5). The Deuteronomy passage (<span>kjv<\/span> “chamois”) might also refer to <em>Ovis traelaphus,<\/em> a sheep about five feet high (1.5 meters) with long, curved horns. Another possibility is the Barbary sheep that lives in small flocks in rugged mountain areas in Barbary, Egypt, and Mt Sinai. The true chamois is unknown in Palestine.<\/p>\n<p>The sheep is also used figuratively in Scripture. The ram represented great strength and fittingly symbolized Medo-Persia in Daniel’s vision (Dn 8:3). It is the nature of sheep to be gentle and submissive (Is 53:7; Jer 11:19), defenseless (Mi 5:8; Mt 10:16), and in constant need of guidance and care (Nm 27:17; Mt 9:36). Such qualities are regarded as desirable in the lives of believers in Christ; hence the many figurative references to sheep in the NT and to Jesus as shepherd (Mk 6:34; Jn 10:1-30; Rom 8:35-37; Heb 13:20-21; 1 Pt 2:25). The resurrected Christ told the apostle Peter to “feed my lambs” and “tend my sheep” (Jn 21:15-17).<\/p>\n<p><em>See also<\/em> Offerings and Sacrifices.<\/p>\n<p class=\"h2\" id=\"Snail\">Snail<\/p>\n<p>Invertebrate gastropods (mollusks). Land snails are very numerous in the Near East. Some freshwater forms serve as hosts for the schistosome worm, the fluke parasite causing the dread disease bilharzia (schistosomiasis).<\/p>\n<p>Purple dyes of all shades were highly valued in the ancient world. A royal purple dye was obtained from secretions of a sea snail <em>(Murex trunculus<\/em> and <em>Murex brandaris).<\/em> Evidently, that process was developed by Phoenicians, Egyptians, and Assyrians as early as 1500 <span>BC<\/span>. The “purple” fishermen had their own guild during the time of the Roman Empire. The snails were harvested during the fall and winter seasons; in the spring, when egg laying took place, little dye was available. The snails tended to remain concealed in the summer. They inhabited the waters off Crete and Phoenicia. Tyrian purple, produced in the Phoenician city of Tyre, the center of the purple-dye industry, was obtained by a double dyeing. Large deposits of murex shells from dyeing operations have been found along the Mediterranean shoreline. The Israelites had to import purple goods (Ez 27:16). Lydia was a “seller of purple” or of cloth so dyed (Acts 16:14). Purple was a sign of distinction, royalty, and wealth (cf. Ex 25:4; 28:5-6, 15; Nm 15:38; 2 Chr 2:7; Est 8:15; Prv 31:22; Sg 3:10; Ez 27:7; Dn 5:7).<\/p>\n<p>Exodus 30:34-35 refers to “onycha,” which was an important ingredient of incense. Onycha is the horny, clawlike operculum (the plate that closes off the opening of its shell when a snail is retracted) of a Near Eastern member of the molluskan family Strombidae. The operculum is sometimes used for offense or locomotion as well as for defense. When burned, the operculum gives off a sharp, strong scent, and when mixed with more fragrant but less powerful substances is even more potent. The name “onycha” is derived from a Greek word <em>(onyx)<\/em> for a fingernail or a claw.<\/p>\n<p><em>See also<\/em> Dye, Dyeing, Dyer.<\/p>\n<p class=\"h2\" id=\"Snake\">Snake<\/p>\n<p>Various species of snake, suborder Ophidia (Serpentes). In the Bible nine Hebrew words and four Greek ones refer to snakes. The most common Hebrew word is onomatopoeic—that is, it is an imitation of a snake hissing or of the sound it produces as it scrapes its scales along the ground (cf. Jer 46:22). Many types of snakes lay eggs (Is 59:5), although some retain the eggs in the body until ready to hatch.<\/p>\n<p>Snakes are among the most widespread reptiles and are found on all continents except Antarctica; they decrease in numbers and species toward the poles but increase as one approaches the equator. Thirty-three species of snakes are known in Palestine and neighboring countries, 20 of which are poisonous. Two dangerous characteristics of the snake noted by biblical writers are its inconspicuous way of moving and the ease with which it hides itself.<\/p>\n<p>Many snakes are able to swallow animals several times their own diameter because of their unusually flexible jaw mechanism. They lack not only legs but also movable eyelids. Snakes periodically shed their skins. The tongue is actually a hearing apparatus sensitive to airborne vibrations and probably to heat waves.<\/p>\n<p>The venom of poisonous species is a clear, thin secretion, transmitted to the victim’s bloodstream by means of fangs. Two types of venom are known: that of the vipers, which affects respiration and disintegrates red blood cells, and that of the cobras, which paralyzes the nervous system.<\/p>\n<p>The “asp” referred to in the Bible is probably the cobra; the “adder” is the viper. The “cockatrice” (<span>kjv<\/span>) is probably the adder. Serpents were associated with worship in Canaanite religion and symbolized evil deities among many other peoples. Steles (upright stones bearing inscriptions) have been unearthed at several sites in the Holy Land and Syria depicting a god or worshiper with a snake winding about the legs or body. Because the Israelites were burning incense in pagan worship of Moses’ bronze serpent (Nm 21:8-9), King Hezekiah destroyed it in his religious reform (2 Kgs 18:4).<\/p>\n<p>Although snakes have been an object of veneration in some religions, in the Judeo-Christian tradition snakes represent evil and, more specifically, the devil. That association began in the Garden of Eden (Gn 3:1-15) and is also found in the book of Revelation (12:9; 20:2-3).<\/p>\n<p><em>See also<\/em> Adder (above); Asp (above).<\/p>\n<p class=\"h2\" id=\"Spider\">Spider<\/p>\n<p>Animal of the order Araneida. Between 600 and 700 different species inhabit the Holy Land. Spiders are different from insects in that, like scorpions, they have four pairs of legs instead of three. Spiders are equipped with poison glands—the effectiveness varying from species to species. A few can kill only insects, but others can also kill birds and mice.<\/p>\n<p>Most spiders have a pair of spinnerets attached to silk glands on the underside of the abdomen; from them a web is extruded. In the Bible the spider’s web is referred to as a symbol of frailty and insecurity (Jb 8:14; Is 59:5-6).<\/p>\n<p class=\"h2\" id=\"Sponge\">Sponge<\/p>\n<p>Simple marine animals, phylum Porifera. The term “sponge” also refers to those animals’ skeletal remains. The sponge has a porous body composed of tubules and cells.<\/p>\n<p>Sponge fishing was well known in the Mediterranean area in ancient times. It was practiced particularly along the Anatolian and Syrian coasts. Sponges were harvested by divers. The use of sponges in absorbing liquids is referred to in the Bible (Mt 27:48; Mk 15:36).<\/p>\n<p class=\"h2\" id=\"Unicorn\">Unicorn<\/p>\n<p><em>See<\/em> Wild Ox (below).<\/p>\n<p class=\"h2\" id=\"Wasp\">Wasp<\/p>\n<p>Insects of the family Vespidae. Hornets are social wasps that build large aerial apartment houses in which 1,000 or more individuals may live. In the Bible the hornet is used as a metaphor for God’s use of military forces (Ex 23:28; Dt 7:20; Jos 24:12).<\/p>\n<p class=\"h2\" id=\"Whale\">Whale<\/p>\n<p>Largest of all living creatures, including those that have become extinct. Whales are air-breathing mammals of the order Cetacea.<\/p>\n<p>Two varieties of whales visit the shores of the Holy Land at times. The finback whale <em>(Balaenoptera physalus)<\/em> weighs about 200 tons (181 metric tons) and lives mainly in the Arctic region but sometimes passes through the Straits of Gibraltar to reach the eastern Mediterranean Sea. It feeds on small marine organisms that it strains through its whale bone; it does not have teeth. The finback whale’s esophagus is narrow.<\/p>\n<p>The sperm whale <em>(Physeter catodon),<\/em> about 60 feet (18.3 meters) long, has a curiously shaped head that looks like a battering ram. The teeth in the lower jaw of the male sperm whale are about seven inches (17.8 centimeters) long. It feeds on big fish, even on sharks. It has a large throat opening.<\/p>\n<p>Whales are referred to in Genesis 1:21 and Job 7:12 (<span>kjv<\/span> only). The “great fish” of Jonah 2:1 need not have been a whale but could have been a large shark, such as the whale shark <em>(Rhineodon),<\/em> which grows 70 feet (21.3 meters) long and lacks the terrible teeth of other sharks. Whatever the actual marine organism, Jonah’s deliverance was miraculous. The Greek word for “whale” is sometimes used as a general term for “sea monster” or huge fish and may be used in that sense in Matthew 12:40.<\/p>\n<p class=\"h2\" id=\"WildOx\">Wild Ox<\/p>\n<p>Large, fierce, fleet, intractable animal <em>(Bos primigenius).<\/em> It had a long, lean rump with a straight back and a long, narrow head. The animal described in Job 39:9-12 is clearly the wild ox. The two horns (Dt 33:17), its outstanding characteristic, were straight and as long as the head (Nm 23:22; 24:8; Ps 22:21). Kings often symbolized their dominion by wearing a helmet with two wild ox horns (cf. Pss 92:10; 132:17-18). The horns were often used as drinking vessels by the Israelites; some were large enough to hold four gallons (15 liters).<\/p>\n<p>Hunting the wild ox was a favorite sport of Assyrian kings. Tiglath-pileser I hunted it in the Lebanon Mountains about 1100 <span>BC<\/span> (cf. Ps 29:6). At one time the animal referred to in Job 39:9-12 was thought to be the oryx or antelope because of the similarity between the Hebrew word in Job and the Arabian name for oryx. The translators of the <span>kjv<\/span> called the wild ox a “unicorn” because of representations found on Babylonian mosaics and Egyptian drawings. Those representations showed it in strict profile, showing only one horn—hence, “unicorn.” Jerome’s Vulgate, a Latin Bible translation (fourth century <span>AD<\/span>) and Martin Luther’s German version translated it similarly.<\/p>\n<p class=\"h2\" id=\"Wolf\">Wolf<\/p>\n<p>Large doglike mammal <em>(Canis lupus)<\/em> that travels in bands of up to 30 animals. From the nose to the rump, the wolf measures about 3 feet (.9 meter); its drooping tail is about 18 inches (.5 meter) long. It looks much like a skinny German shepherd dog. The grayish yellow pelt is coarse and short haired.<\/p>\n<p>Wolves hunt singly or in relays, usually at night (Jer 5:6). Wolves have acute hearing and sight but rely chiefly on scent and usually catch their prey in a swift, open chase. The wolf has a reputation for boldness, fierceness, and voracity (Gn 49:27; Hb 1:8). It commonly kills more than it can eat or drag away and thus is known for its greediness.<\/p>\n<p>The wolf is a restless animal, always on the move; hunger drives it from one place to another in constant search of new hunting grounds. During spring and fall, wolves usually roam singly or in pairs, whereas in summer they may travel in family groups. In winter, several such groups may join to form a large pack. Wolves are intelligent, social creatures, faithful to their own kind. They mate for life. Individually, the wolf is a rather timid animal; it would much rather avoid human beings. But collectively wolves can be among the most dangerous animals alive.<\/p>\n<p>In Egypt, Rome, and Greece the wolf was considered sacred. Wolves were well known in the Holy Land and are still found there and also in many places in Asia Minor. Shepherds continually battled with wolves that plundered their flocks (Jn 10:12).<\/p>\n<p>The Bible refers to wolves in a literal sense in only three places (Is 11:6; 65:25; Jn 10:12), all other references being figurative. Usually the wolf is a symbol of enemies or the wicked (e.g., Ez 22:27; Zep 3:3; Acts 20:29). Both the wolf’s courage and its cruelty were probably in the mind of the patriarch Jacob when he predicted the fate of Benjamin’s tribe (Gn 49:27).<\/p>\n<p class=\"h2\" id=\"Worm\">Worm<\/p>\n<p>Actually insect larvae in most biblical references, usually maggots, the larvae of flies (see Fly, above). For example, maggots are evidently referred to in accounts of worms feeding on spoiled manna (Ex 16:19-20), corpses (Jb 21:26; Is 14:11), or open wounds (Jb 7:5). Mark 9:48 refers to a maggot that eats dead flesh. In Acts 12:23 a fatal, worm-induced abdominal disease of King Herod is mentioned. In other cases, the reference is to the larvae of other insects (Is 51:8). In Deuteronomy 28:39 and Jonah 4:7 the vine weevil <em>(Cochylis ambiguella)<\/em> is probably referred to; it destroys vines by boring into their stems. Comparing a man to a worm is a metaphor for abasement (Jb 25:6; Ps 22:6).<\/p>","summary_ro":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","summary_en":"ANIMALS In biblical usage, all members of the animal kingdom. Animals are mentioned throughout the Bible from Genesis to Revelation. Animals figured in many important biblical events, including the Creation, the fall of man, the Flood, the ten plagues in Egypt, the Hebrew worship system, and the life of Jesus Christ. The people of both OT and NT times lived close to the land and were well acquainted with various animals so that the scriptural writers and Jesus himself frequently used animals ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10842,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"En-Rogel","title_en":"En-Rogel","content_ro":"<h3>EN-ROGEL<\/h3>\n<p>Spring that was an important landmark identifying the boundary line between the tribes of Judah and Benjamin (Jos 15:7; 18:16). Jonathan and Ahimaaz hid at En-rogel when they were spying on Absalom’s troops for King David (2 Sm 17:17), and from there a maidservant delivered their messages to the king. Here also Adonijah sacrificed sheep, oxen, and goats when he anticipated David’s death and wished to set himself up as king (1 Kgs 1:9).<\/p>\n<p>Of the two suggested locations for En-rogel, the older suggestion identifies it with a spring in a cave near Siloam, on the west side of the Kidron Valley, known as the Virgin’s Fount. There is strong evidence, however, that this is actually the Gihon Spring (1 Kgs 1:33), which is mentioned as distinct from En-rogel. A more likely suggestion is another spring south of Jerusalem known as the Well of Job.<\/p>","content_en":"<h3>EN-ROGEL<\/h3>\n<p>Spring that was an important landmark identifying the boundary line between the tribes of Judah and Benjamin (Jos 15:7; 18:16). Jonathan and Ahimaaz hid at En-rogel when they were spying on Absalom’s troops for King David (2 Sm 17:17), and from there a maidservant delivered their messages to the king. Here also Adonijah sacrificed sheep, oxen, and goats when he anticipated David’s death and wished to set himself up as king (1 Kgs 1:9).<\/p>\n<p>Of the two suggested locations for En-rogel, the older suggestion identifies it with a spring in a cave near Siloam, on the west side of the Kidron Valley, known as the Virgin’s Fount. There is strong evidence, however, that this is actually the Gihon Spring (1 Kgs 1:33), which is mentioned as distinct from En-rogel. A more likely suggestion is another spring south of Jerusalem known as the Well of Job.<\/p>","summary_ro":"EN-ROGEL Spring that was an important landmark identifying the boundary line between the tribes of Judah and Benjamin (Jos 15:7; 18:16). Jonathan and Ahimaaz hid at En-rogel when they were spying on Absalom’s troops for King David (2 Sm 17:17), and from there a maidservant delivered their messages to the king. Here also Adonijah sacrificed sheep, oxen, and goats when he anticipated David’s death and wished to set himself up as king (1 Kgs 1:9). Of the two suggested locations for En-rogel, the...","summary_en":"EN-ROGEL Spring that was an important landmark identifying the boundary line between the tribes of Judah and Benjamin (Jos 15:7; 18:16). Jonathan and Ahimaaz hid at En-rogel when they were spying on Absalom’s troops for King David (2 Sm 17:17), and from there a maidservant delivered their messages to the king. Here also Adonijah sacrificed sheep, oxen, and goats when he anticipated David’s death and wished to set himself up as king (1 Kgs 1:9). Of the two suggested locations for En-rogel, the...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13830,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spring of Gihon","title_en":"Spring of Gihon","content_ro":"<h3>GIHON, Spring of<\/h3>\n<p>Site in Jerusalem where Solomon was anointed as king (1 Kgs 1:33, 38, 45). There are two sources of running water in Jerusalem: The first is the Ain Umm el Daraj’ (also known as the spring of the Mother of Steps, in the OT as Gihon, and to Christians as the Virgin’s Fountain), which lies at the eastern ridge. The second is Bir ’Ayub, or the well of Job. The importance of the spring of Gihon for the defense of Jerusalem in time of siege is emphasized by Hezekiah’s measures to deny his enemies access to the water supply and provide access for those who defended the city (2 Kgs 20:20; 2 Chr 32:30; cf. 2 Kgs 25:4; 2 Chr 32:3-4; Is 7:3). Hezekiah’s tunnel brought the waters from the spring of Gihon in the Kidron Valley (eastern) into the central valley where the present-day pool of Siloam is located. The spring was unable to supply all of Jerusalem’s needs after the exile, and in the Roman period aqueducts were built to bring additional water.<\/p>\n<p><em>See also<\/em> Siloam, Pool of.<\/p>","content_en":"<h3>GIHON, Spring of<\/h3>\n<p>Site in Jerusalem where Solomon was anointed as king (1 Kgs 1:33, 38, 45). There are two sources of running water in Jerusalem: The first is the Ain Umm el Daraj’ (also known as the spring of the Mother of Steps, in the OT as Gihon, and to Christians as the Virgin’s Fountain), which lies at the eastern ridge. The second is Bir ’Ayub, or the well of Job. The importance of the spring of Gihon for the defense of Jerusalem in time of siege is emphasized by Hezekiah’s measures to deny his enemies access to the water supply and provide access for those who defended the city (2 Kgs 20:20; 2 Chr 32:30; cf. 2 Kgs 25:4; 2 Chr 32:3-4; Is 7:3). Hezekiah’s tunnel brought the waters from the spring of Gihon in the Kidron Valley (eastern) into the central valley where the present-day pool of Siloam is located. The spring was unable to supply all of Jerusalem’s needs after the exile, and in the Roman period aqueducts were built to bring additional water.<\/p>\n<p><em>See also<\/em> Siloam, Pool of.<\/p>","summary_ro":"GIHON, Spring of Site in Jerusalem where Solomon was anointed as king (1 Kgs 1:33, 38, 45). There are two sources of running water in Jerusalem: The first is the Ain Umm el Daraj’ (also known as the spring of the Mother of Steps, in the OT as Gihon, and to Christians as the Virgin’s Fountain), which lies at the eastern ridge. The second is Bir ’Ayub, or the well of Job. The importance of the spring of Gihon for the defense of Jerusalem in time of siege is emphasized by Hezekiah’s measures to ...","summary_en":"GIHON, Spring of Site in Jerusalem where Solomon was anointed as king (1 Kgs 1:33, 38, 45). There are two sources of running water in Jerusalem: The first is the Ain Umm el Daraj’ (also known as the spring of the Mother of Steps, in the OT as Gihon, and to Christians as the Virgin’s Fountain), which lies at the eastern ridge. The second is Bir ’Ayub, or the well of Job. The importance of the spring of Gihon for the defense of Jerusalem in time of siege is emphasized by Hezekiah’s measures to ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:33","title_en":"Study Note: 1 Împărați 1:33","content_ro":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","content_en":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","summary_ro":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","summary_en":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129734,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:33","title_en":"Study Note: 1 Împărați 1:33","content_ro":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","content_en":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","summary_ro":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","summary_en":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145884,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:33","title_en":"Study Note: 1 Împărați 1:33","content_ro":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","content_en":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","summary_ro":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","summary_en":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184986,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:33","title_en":"Study Note: 1 Împărați 1:33","content_ro":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","content_en":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","summary_ro":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","summary_en":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200779,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:33","title_en":"Study Note: 1 Împărați 1:33","content_ro":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","content_en":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","summary_ro":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","summary_en":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240238,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:33","title_en":"Study Note: 1 Împărați 1:33","content_ro":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","content_en":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","summary_ro":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","summary_en":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256094,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:33","title_en":"Study Note: 1 Împărați 1:33","content_ro":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","content_en":"<p><strong>1:33<\/strong> Riding the king’s <em>own mule<\/em> was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The <em>Gihon Spring<\/em>, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.<\/p>","summary_ro":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","summary_en":"1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s bl...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":26688,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Musical Instruments","title_en":"Musical Instruments","content_ro":"<h3>MUSICAL INSTRUMENTS<\/h3>\n<p>Stringed, wind, and percussion instruments used to make music.<\/p>\n<p>In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\n<p>The ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\n<p class=\"h2\" id=\"StringedInstruments\">Stringed Instruments<\/p>\n<p>The stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term <span class=\"hebrew\" lang=\"he\">minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Asor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, <span>rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the <span class=\"hebrew\" lang=\"he\">kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The <span class=\"hebrew\" lang=\"he\">kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Nebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The <span class=\"hebrew\" lang=\"he\">nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the <span class=\"hebrew\" lang=\"he\">kinnor<\/span><em>.<\/em> It is translated as “harp” in most modern English translations, compared to the <span>kjv<\/span> (“psaltery,” or “viol”).<\/p>\n<p><span class=\"greek\" lang=\"el\">Psantrin<\/span> or <span class=\"greek\" lang=\"el\">pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sabcha<\/span> or <span class=\"hebrew\" lang=\"he\">sabbeka<\/span><em>,<\/em> identical with the Greek <span class=\"greek\" lang=\"el\">sambyke<\/span> and the Roman <em>sambuca,<\/em> was a stringed instrument (<span>rsv<\/span> “trigon,” <span>kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\n<p class=\"h2\" id=\"WindInstruments\">Wind Instruments<\/p>\n<p>The wind instruments can be divided into two groups: pipes and horns.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Halil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek <span class=\"greek\" lang=\"el\">aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word <span class=\"hebrew\" lang=\"he\">halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The <span class=\"hebrew\" lang=\"he\">halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Mashroqita<\/span><em>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek <span class=\"greek\" lang=\"el\">syrinx<\/span><em>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early <span class=\"hebrew\" lang=\"he\">shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The <span class=\"hebrew\" lang=\"he\">shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (<span>rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that <span class=\"hebrew\" lang=\"he\">sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root <span class=\"greek\" lang=\"el\">sym<\/span><span class=\"greek\" lang=\"el\">phonia<\/span><em>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Ugab<\/span><em>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; <span>kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the <span class=\"hebrew\" lang=\"he\">ugab<\/span> is connected with a sacred occasion.<\/p>\n<p class=\"h2\" id=\"PercussionInstruments\">Percussion Instruments<\/p>\n<p>Most of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (<span>rsv<\/span> “castanet”; <span>kjv<\/span> mistranslates as “cornet”). It was likely a form of the <em>sistrum,<\/em> an Egyptian instrument.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Pamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalishim<\/span><em>,<\/em> often translated as <em>sistrum<\/em> or <em>timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Toph<\/span> or <span class=\"hebrew\" lang=\"he\">tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; <span>kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the <span class=\"hebrew\" lang=\"he\">toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The <span class=\"hebrew\" lang=\"he\">toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Zelzelim<\/span> or <span class=\"hebrew\" lang=\"he\">meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root <span class=\"hebrew\" lang=\"he\">zala<\/span><em>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","content_en":"<h3>MUSICAL INSTRUMENTS<\/h3>\n<p>Stringed, wind, and percussion instruments used to make music.<\/p>\n<p>In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\n<p>The ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\n<p class=\"h2\" id=\"StringedInstruments\">Stringed Instruments<\/p>\n<p>The stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term <span class=\"hebrew\" lang=\"he\">minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Asor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Kinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, <span>rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the <span class=\"hebrew\" lang=\"he\">kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The <span class=\"hebrew\" lang=\"he\">kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Nebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The <span class=\"hebrew\" lang=\"he\">nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the <span class=\"hebrew\" lang=\"he\">kinnor<\/span><em>.<\/em> It is translated as “harp” in most modern English translations, compared to the <span>kjv<\/span> (“psaltery,” or “viol”).<\/p>\n<p><span class=\"greek\" lang=\"el\">Psantrin<\/span> or <span class=\"greek\" lang=\"el\">pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sabcha<\/span> or <span class=\"hebrew\" lang=\"he\">sabbeka<\/span><em>,<\/em> identical with the Greek <span class=\"greek\" lang=\"el\">sambyke<\/span> and the Roman <em>sambuca,<\/em> was a stringed instrument (<span>rsv<\/span> “trigon,” <span>kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\n<p class=\"h2\" id=\"WindInstruments\">Wind Instruments<\/p>\n<p>The wind instruments can be divided into two groups: pipes and horns.<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Halil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek <span class=\"greek\" lang=\"el\">aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word <span class=\"hebrew\" lang=\"he\">halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The <span class=\"hebrew\" lang=\"he\">halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The <span class=\"hebrew\" lang=\"he\">hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\n<p><span class=\"hebrew\" lang=\"he\">Mashroqita<\/span><em>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek <span class=\"greek\" lang=\"el\">syrinx<\/span><em>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early <span class=\"hebrew\" lang=\"he\">shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The <span class=\"hebrew\" lang=\"he\">shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (<span>rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that <span class=\"hebrew\" lang=\"he\">sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root <span class=\"greek\" lang=\"el\">sym<\/span><span class=\"greek\" lang=\"el\">phonia<\/span><em>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Ugab<\/span><em>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; <span>kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the <span class=\"hebrew\" lang=\"he\">ugab<\/span> is connected with a sacred occasion.<\/p>\n<p class=\"h2\" id=\"PercussionInstruments\">Percussion Instruments<\/p>\n<p>Most of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (<span>rsv<\/span> “castanet”; <span>kjv<\/span> mistranslates as “cornet”). It was likely a form of the <em>sistrum,<\/em> an Egyptian instrument.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Pamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalishim<\/span><em>,<\/em> often translated as <em>sistrum<\/em> or <em>timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Toph<\/span> or <span class=\"hebrew\" lang=\"he\">tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; <span>kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the <span class=\"hebrew\" lang=\"he\">toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The <span class=\"hebrew\" lang=\"he\">toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Zelzelim<\/span> or <span class=\"hebrew\" lang=\"he\">meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root <span class=\"hebrew\" lang=\"he\">zala<\/span><em>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","summary_ro":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","summary_en":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35725,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Solomon (Person)","title_en":"Solomon (Person)","content_ro":"<h3>SOLOMON (P<span>erson<\/span>)<\/h3>\n<p>Third king over Israel, the second son of David and Bathsheba, who reigned 40 years (970–930 <span>BC<\/span>). His alternative name was Jedidiah, “beloved of the Lord.”<\/p>\n<p class=\"h2\" id=\"AppointedtotheThrone\">Appointed to the Throne<\/p>\n<p>Once Amnon and Absalom were no longer in competition for the throne, the two most likely remaining candidates were Solomon and Adonijah, although the kingship had been assured to the former (1 Chr 22:9-10). Near the end of David’s life, Adonijah contested the choice of Solomon and took steps to become king. With the help of Joab, general of the army, and Abiathar the priest, he was proclaimed the monarch. Solomon was not invited and neither were Nathan the prophet or Benaiah. Nathan brought word of this plot to Bathsheba, who in turn quizzed David as to his intentions. David then ordered Solomon to be proclaimed king over Israel; he was anointed by Zadok amidst the blowing of the trumpets and the shout of the people: “Long live King Solomon” (1 Kgs 1:34). Adonijah realized his claim had collapsed and asked for mercy, promising to be faithful to the new king.<\/p>\n<p>Solomon moved swiftly to establish his hold on the government (1 Kgs 1–2). When Adonijah asked to marry Abishag, David’s companion in his old age (1:1-4), Solomon refused and ordered his death because of possible claims to the throne (2:22-25). In addition, because Abiathar had joined with Adonijah, he was removed from his service as priest and sent back to Anathoth. Joab fled to the altar and there took hold of its horns and refused to let go. The king ordered his death at the hand of Benaiah, who then became commander-in-chief of the armies. Another contender, Shimei, of the house of Saul, was also executed.<\/p>\n<p>One of Solomon’s earliest recorded acts as king was to go to the high place at Gibeon and sacrifice 1,000 burnt offerings. On the following night, the Lord appeared to the king in a dream, asking as to his fondest wish. Solomon asked for wisdom to judge Israel, and God was pleased with the request (1 Kgs 3). Israel’s king was given his wish, along with the gifts of long life, riches, and fame.<\/p>\n<p class=\"h2\" id=\"SolomonsAccomplishments\">Solomon’s Accomplishments<\/p>\n<h5>His Government<\/h5>\n<p>David’s efforts had brought about a union of the 12 tribes, but Solomon established an organized state with many officials to help him (1 Kgs 4). The entire country was divided into 12 major districts; each district was to ensure the provisions of the king’s court for one month each year. The system was equitable and designed to distribute the tax burden over the entire country.<\/p>\n<h5>His Buildings<\/h5>\n<p>One of Solomon’s earliest building attempts was to construct the temple. David had wanted to build the temple, but this task was left to Solomon, the man of peace. Hiram, king of Tyre, provided cedar trees from Mt Lebanon for the temple (1 Kgs 5:1-12), and in return he was given an appropriate amount of food. In order to provide the necessary labor for these building projects, the Canaanites became slaves (9:20-21). Israelites likewise were compelled to work in groups of 10,000, every third month (5:13-18; 2 Chr 2:17-18). The workers for the temple alone comprised 80,000 stonecutters, 70,000 common laborers, and 3,600 foremen.<\/p>\n<p>It took seven years to finish the temple, which by modern standards was a rather small building: 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high. Nevertheless, the gold covering for both walls and furniture made it quite expensive.<\/p>\n<p>In the 11th year of Solomon’s reign, the dedication of the temple was celebrated in a great convocation (1 Kgs 6:38; 8:1-5). The presence of the Lord filled the temple, and Solomon then offered his great dedicatory prayer (8:23-53), marking it as one of the great peaks of his devotion to the Lord. Afterward, he offered up 22,000 oxen and 120,000 sheep as well as other offerings. The people were full of joy because David had so great a successor.<\/p>\n<p>Solomon built other buildings: the House of the Forest of Lebanon, the Hall of Pillars, a hall for his throne, and a house for the daughter of Pharaoh (1 Kgs 7:2-8). Thirteen years were involved in the building of his own house, large enough to take care of his wives and concubines as well as the servants. A great fortress was also built, Millo, which was used to protect the temple (9:24), as well as other store and fortified cities.<\/p>\n<h5>His Trade with Other Nations<\/h5>\n<p>The king had an agreement with Hiram, king of Tyre, to pay yearly for cedar trees, stonecutters, and other buildings; for 125,000 bushels (4.4 million liters) of wheat; and for 115,000 gallons (435,275 liters) of olive oil (1 Kgs 5:11). In addition, Hiram received 20 cities in Galilee to cover all indebtedness. Contrary to the instruction not to trade in horses (Dt 17:16), Solomon bought horses and chariots from the Egyptians, and some of these in turn were sold to the Hittites and Arameans at a profit (1 Kgs 10:28-29).<\/p>\n<p>Furthermore, Solomon engaged in sea trade. Ships built at shipyards at Ezion-geber sailed to ports on the Red Sea and Indian Ocean. The mariners collected gold, ivory, and peacocks. From Ophir, the traders brought back 420 talents of gold, a considerable fortune.<\/p>\n<p class=\"h2\" id=\"HisWisdom\">His Wisdom<\/p>\n<p>Solomon wrote 3,000 proverbs and 1,005 songs (1 Kgs 4:32). Most of the book of Proverbs is attributed to him (Prv 25:1), as well as Ecclesiastes, Song of Songs, and Psalms 72 and 127. His obituary notice mentions his literary accomplishments in the book of the acts of Solomon (1 Kgs 11:41).<\/p>\n<p>The queen of Sheba came to see and hear if the reports of Solomon’s fame and wisdom were correct. After viewing all he had in Jerusalem and hearing his wisdom, her final response was to bless the Lord God of Israel, who raised up such a wise person to sit upon such a magnificent throne (1 Kgs 10).<\/p>\n<p class=\"h2\" id=\"HisFall\">His Fall<\/p>\n<p>Solomon made many misjudgments during his reign, and one of them was his excessive taxation of the people. His worst blunder was adding more and more wives to his harem, accommodating their religious preferences with pagan shrines (1 Kgs 11:1-8). The Lord plagued Solomon, permitting Israel to be attacked on all sides. Although the kingdom was not damaged during Solomon’s day, his son experienced its division. There is no record that Solomon repented, but it is quite possible that the book of Ecclesiastes does reveal his realization of his wrong decisions.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ecclesiastes, Book of; Israel, History of; King, Kingship; Proverbs, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>SOLOMON (P<span>erson<\/span>)<\/h3>\n<p>Third king over Israel, the second son of David and Bathsheba, who reigned 40 years (970–930 <span>BC<\/span>). His alternative name was Jedidiah, “beloved of the Lord.”<\/p>\n<p class=\"h2\" id=\"AppointedtotheThrone\">Appointed to the Throne<\/p>\n<p>Once Amnon and Absalom were no longer in competition for the throne, the two most likely remaining candidates were Solomon and Adonijah, although the kingship had been assured to the former (1 Chr 22:9-10). Near the end of David’s life, Adonijah contested the choice of Solomon and took steps to become king. With the help of Joab, general of the army, and Abiathar the priest, he was proclaimed the monarch. Solomon was not invited and neither were Nathan the prophet or Benaiah. Nathan brought word of this plot to Bathsheba, who in turn quizzed David as to his intentions. David then ordered Solomon to be proclaimed king over Israel; he was anointed by Zadok amidst the blowing of the trumpets and the shout of the people: “Long live King Solomon” (1 Kgs 1:34). Adonijah realized his claim had collapsed and asked for mercy, promising to be faithful to the new king.<\/p>\n<p>Solomon moved swiftly to establish his hold on the government (1 Kgs 1–2). When Adonijah asked to marry Abishag, David’s companion in his old age (1:1-4), Solomon refused and ordered his death because of possible claims to the throne (2:22-25). In addition, because Abiathar had joined with Adonijah, he was removed from his service as priest and sent back to Anathoth. Joab fled to the altar and there took hold of its horns and refused to let go. The king ordered his death at the hand of Benaiah, who then became commander-in-chief of the armies. Another contender, Shimei, of the house of Saul, was also executed.<\/p>\n<p>One of Solomon’s earliest recorded acts as king was to go to the high place at Gibeon and sacrifice 1,000 burnt offerings. On the following night, the Lord appeared to the king in a dream, asking as to his fondest wish. Solomon asked for wisdom to judge Israel, and God was pleased with the request (1 Kgs 3). Israel’s king was given his wish, along with the gifts of long life, riches, and fame.<\/p>\n<p class=\"h2\" id=\"SolomonsAccomplishments\">Solomon’s Accomplishments<\/p>\n<h5>His Government<\/h5>\n<p>David’s efforts had brought about a union of the 12 tribes, but Solomon established an organized state with many officials to help him (1 Kgs 4). The entire country was divided into 12 major districts; each district was to ensure the provisions of the king’s court for one month each year. The system was equitable and designed to distribute the tax burden over the entire country.<\/p>\n<h5>His Buildings<\/h5>\n<p>One of Solomon’s earliest building attempts was to construct the temple. David had wanted to build the temple, but this task was left to Solomon, the man of peace. Hiram, king of Tyre, provided cedar trees from Mt Lebanon for the temple (1 Kgs 5:1-12), and in return he was given an appropriate amount of food. In order to provide the necessary labor for these building projects, the Canaanites became slaves (9:20-21). Israelites likewise were compelled to work in groups of 10,000, every third month (5:13-18; 2 Chr 2:17-18). The workers for the temple alone comprised 80,000 stonecutters, 70,000 common laborers, and 3,600 foremen.<\/p>\n<p>It took seven years to finish the temple, which by modern standards was a rather small building: 90 feet (27.4 meters) long, 30 feet (9.1 meters) wide, and 45 feet (13.7 meters) high. Nevertheless, the gold covering for both walls and furniture made it quite expensive.<\/p>\n<p>In the 11th year of Solomon’s reign, the dedication of the temple was celebrated in a great convocation (1 Kgs 6:38; 8:1-5). The presence of the Lord filled the temple, and Solomon then offered his great dedicatory prayer (8:23-53), marking it as one of the great peaks of his devotion to the Lord. Afterward, he offered up 22,000 oxen and 120,000 sheep as well as other offerings. The people were full of joy because David had so great a successor.<\/p>\n<p>Solomon built other buildings: the House of the Forest of Lebanon, the Hall of Pillars, a hall for his throne, and a house for the daughter of Pharaoh (1 Kgs 7:2-8). Thirteen years were involved in the building of his own house, large enough to take care of his wives and concubines as well as the servants. A great fortress was also built, Millo, which was used to protect the temple (9:24), as well as other store and fortified cities.<\/p>\n<h5>His Trade with Other Nations<\/h5>\n<p>The king had an agreement with Hiram, king of Tyre, to pay yearly for cedar trees, stonecutters, and other buildings; for 125,000 bushels (4.4 million liters) of wheat; and for 115,000 gallons (435,275 liters) of olive oil (1 Kgs 5:11). In addition, Hiram received 20 cities in Galilee to cover all indebtedness. Contrary to the instruction not to trade in horses (Dt 17:16), Solomon bought horses and chariots from the Egyptians, and some of these in turn were sold to the Hittites and Arameans at a profit (1 Kgs 10:28-29).<\/p>\n<p>Furthermore, Solomon engaged in sea trade. Ships built at shipyards at Ezion-geber sailed to ports on the Red Sea and Indian Ocean. The mariners collected gold, ivory, and peacocks. From Ophir, the traders brought back 420 talents of gold, a considerable fortune.<\/p>\n<p class=\"h2\" id=\"HisWisdom\">His Wisdom<\/p>\n<p>Solomon wrote 3,000 proverbs and 1,005 songs (1 Kgs 4:32). Most of the book of Proverbs is attributed to him (Prv 25:1), as well as Ecclesiastes, Song of Songs, and Psalms 72 and 127. His obituary notice mentions his literary accomplishments in the book of the acts of Solomon (1 Kgs 11:41).<\/p>\n<p>The queen of Sheba came to see and hear if the reports of Solomon’s fame and wisdom were correct. After viewing all he had in Jerusalem and hearing his wisdom, her final response was to bless the Lord God of Israel, who raised up such a wise person to sit upon such a magnificent throne (1 Kgs 10).<\/p>\n<p class=\"h2\" id=\"HisFall\">His Fall<\/p>\n<p>Solomon made many misjudgments during his reign, and one of them was his excessive taxation of the people. His worst blunder was adding more and more wives to his harem, accommodating their religious preferences with pagan shrines (1 Kgs 11:1-8). The Lord plagued Solomon, permitting Israel to be attacked on all sides. Although the kingdom was not damaged during Solomon’s day, his son experienced its division. There is no record that Solomon repented, but it is quite possible that the book of Ecclesiastes does reveal his realization of his wrong decisions.<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Ecclesiastes, Book of; Israel, History of; King, Kingship; Proverbs, Book of; Song of Solomon; Wisdom; Wisdom Literature.<\/p>","summary_ro":"SOLOMON (Person) Third king over Israel, the second son of David and Bathsheba, who reigned 40 years (970–930 BC). His alternative name was Jedidiah, “beloved of the Lord.” Appointed to the Throne Once Amnon and Absalom were no longer in competition for the throne, the two most likely remaining candidates were Solomon and Adonijah, although the kingship had been assured to the former (1 Chr 22:9-10). Near the end of David’s life, Adonijah contested the choice of Solomon and took steps to beco...","summary_en":"SOLOMON (Person) Third king over Israel, the second son of David and Bathsheba, who reigned 40 years (970–930 BC). His alternative name was Jedidiah, “beloved of the Lord.” Appointed to the Throne Once Amnon and Absalom were no longer in competition for the throne, the two most likely remaining candidates were Solomon and Adonijah, although the kingship had been assured to the former (1 Chr 22:9-10). Near the end of David’s life, Adonijah contested the choice of Solomon and took steps to beco...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:34","title_en":"Study Note: 1 Împărați 1:34","content_ro":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","content_en":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","summary_ro":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","summary_en":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129735,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:34","title_en":"Study Note: 1 Împărați 1:34","content_ro":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","content_en":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","summary_ro":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","summary_en":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145886,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:34","title_en":"Study Note: 1 Împărați 1:34","content_ro":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","content_en":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","summary_ro":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","summary_en":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184987,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:34","title_en":"Study Note: 1 Împărați 1:34","content_ro":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","content_en":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","summary_ro":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","summary_en":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200781,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:34","title_en":"Study Note: 1 Împărați 1:34","content_ro":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","content_en":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","summary_ro":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","summary_en":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240239,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:34","title_en":"Study Note: 1 Împărați 1:34","content_ro":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","content_en":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","summary_ro":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","summary_en":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256096,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:34","title_en":"Study Note: 1 Împărați 1:34","content_ro":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","content_en":"<p><strong>1:34<\/strong> <em>Solomon<\/em>’s anointing followed established protocol in being administered by a <em>prophet<\/em> (see 1 Sam 16:1-13). • <em>Priest<\/em>s also played significant roles in royal matters, and the populace would welcome <em>Zadok<\/em>’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).<\/p>","summary_ro":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","summary_en":"1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":102110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:35","title_en":"Study Note: 1 Împărați 1:35","content_ro":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","content_en":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","summary_ro":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","summary_en":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129736,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:35","title_en":"Study Note: 1 Împărați 1:35","content_ro":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","content_en":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","summary_ro":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","summary_en":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145888,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:35","title_en":"Study Note: 1 Împărați 1:35","content_ro":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","content_en":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","summary_ro":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","summary_en":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184988,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:35","title_en":"Study Note: 1 Împărați 1:35","content_ro":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","content_en":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","summary_ro":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","summary_en":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200783,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:35","title_en":"Study Note: 1 Împărați 1:35","content_ro":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","content_en":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","summary_ro":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","summary_en":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240240,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:35","title_en":"Study Note: 1 Împărați 1:35","content_ro":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","content_en":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","summary_ro":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","summary_en":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256098,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:35","title_en":"Study Note: 1 Împărați 1:35","content_ro":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","content_en":"<p><strong>1:35<\/strong> <em>sit on my throne:<\/em> Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for <em>ruler,<\/em> used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; Isa 55:3-4).<\/p>","summary_ro":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","summary_en":"1:35 sit on my throne: Due to David’s age and infirmities, Solomon officiated publicly for about two years before his father died. Co-regency provided for orderly royal succession and became commonplace during Israel’s divided monarchy. It was also practiced in Egypt. • The Hebrew term for ruler, used for various leadership positions, can have theological significance; the king was seen as both a spiritual and administrative leader of God’s people (see Deut 31:10-11; 1 Chr 28:4-6; Ps 89:3-4; ...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":6776,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"City","title_en":"City","content_ro":"<h3>CITY<\/h3>\n<p>The Bible does not generally distinguish between city, town, and village. The emphasis upon walls (Lv 25:29-31) and fortifications (Jos 19:35), with repeated references to towers, gates, and sieges, indicates that cities provided the primary security for the surrounding towns and villages.<\/p>\n<p class=\"h2\" id=\"OriginandAntiquity\">Origin and Antiquity<\/p>\n<h5>Practical Prerequisites<\/h5>\n<p>The existence of settled communities depended upon a controlled food supply. In contrast to the city dweller, the nomad lived in a portable tent, appropriate for a never-ceasing search for food. The contrast between settled city life and the nomadic experience is illustrated by a NT reference to the seminomadic Abraham: “He looked forward to the city which has foundations, whose builder and maker is God” (Heb 11:10, <span>rsv<\/span>).<\/p>\n<h5>The First Biblical City<\/h5>\n<p>The first biblical reference to a city is in Genesis 4:17. The Hebrew verb indicates that Cain “was building” the city. Probably he did not complete it, nor did he permanently reside there; he had earlier been condemned to a vagabond’s existence (v 12).<\/p>\n<p>The Genesis account, affirming that city life came early in human existence, is internally consistent. The first human offspring, Cain and Abel, were involved in food production (Gn 4:2). Cain was an agriculturist, and Abel tended domesticated flocks. Genesis 4 shows both the prerequisite of food production and the resulting specialization. With Jabal, tentmaking was associated (v 20); with Jubal, music (v 21); and with Tubal-Cain, metalworking (v 22).<\/p>\n<h5>Archaeological Evidence<\/h5>\n<p>The testimony of archaeology generally agrees with an early date for the origin of cities. The oldest city thus far discovered in Canaan was Jericho. Using carbon-14 analysis of wood materials from the site, Kathleen Kenyon assigned a date prior to 7000 <span>BC<\/span>. Although less than 10 acres (4 hectares), it was a well-developed city with an impressive wall 6 feet (1.8 meters) thick and a round stone tower almost 30 feet (9 meters) high equipped with an inside staircase from top to bottom.<\/p>\n<p>Jericho seems to be 3,000 years older than other Canaanite cities. Most of the great Sumerian cities such as Ur, Ish, Lagah, and Uruk were founded later, in the fourth or early third millennium <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"LocationandName\">Location and Name<\/p>\n<h5>Topographical Prerequisites<\/h5>\n<p>There were four primary considerations in the selection of a site for a city.<\/p>\n<p>1. The topographical situation of the ancient city had to contribute to its defense. A city built on a natural hill tended to be less vulnerable than one in the valley. Substantial advantage was given to the defenders if an enemy was forced to attack up an incline.<\/p>\n<p>The topography of Jerusalem illustrates the factor of security in the selection of a site. Although surrounded by higher mountains (Ps 125:2), Jerusalem originally was established on a limestone ridge protected on the east by the deep Kidron Valley and on the west by the equally formidable Tyropoean Valley. The two valleys met, thus affording Jerusalem protection from the south. To complete the security, walls were constructed around the city, with special emphasis on the northern side, where Jerusalem was otherwise exposed (cf. 2 Sm 5:6).<\/p>\n<li>2. A water source conveniently located was an absolute necessity for a city’s existence. The city spring or well became the center of social intercourse, particularly for the women, who were traditionally the water carriers. Biblical examples of socializing at the village well are numerous (Gn 29:1-12; 1 Kgs 1:38-39).<\/li>\n<p>In general, water sources were located in valleys, so the nearest spring to a city was frequently outside the walls. If an attacking enemy seized the water source, a city could be forced to surrender when the water supply stored within the walls ran dry. In Jerusalem, King Hezekiah constructed a water tunnel to neutralize the impending attack of the Assyrian king Sennacherib (2 Kgs 20:20; 2 Chr 32:30). His amazing engineering feat, more than 1,700 feet (518 meters) long and over 2,500 years old, can still be seen by visitors to Jerusalem.<\/p>\n<li>3. Every city needed adequate food for its inhabitants. Ancient agriculturalists lived in a village or city and walked each day to their fields. The existence of a city, therefore, depended upon nearby cultivable fields adequate to meet the needs of the population.<\/li>\n<li>4. To facilitate importation of raw materials and exportation of finished products, proximity to local and international roads was desirable if not imperative. The important cities of the Bible were located along primary arteries of commerce.<\/li>\n<p>The relative importance of these four factors has changed over the centuries. With the appearance of strong nation-states such as Rome, cities could depend upon standing armies and thus give up their inconvenient hilltop sites. Development of plastered cisterns and aqueducts made possible the founding of cities some distance from water sources; for example, Caesarea, built by Herod the Great, was 12 miles (19.3 kilometers) from Mt Carmel’s springs. Trade routes shifted with changing international conditions, causing the demise of some cities and the development of others.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible.<\/p>","content_en":"<h3>CITY<\/h3>\n<p>The Bible does not generally distinguish between city, town, and village. The emphasis upon walls (Lv 25:29-31) and fortifications (Jos 19:35), with repeated references to towers, gates, and sieges, indicates that cities provided the primary security for the surrounding towns and villages.<\/p>\n<p class=\"h2\" id=\"OriginandAntiquity\">Origin and Antiquity<\/p>\n<h5>Practical Prerequisites<\/h5>\n<p>The existence of settled communities depended upon a controlled food supply. In contrast to the city dweller, the nomad lived in a portable tent, appropriate for a never-ceasing search for food. The contrast between settled city life and the nomadic experience is illustrated by a NT reference to the seminomadic Abraham: “He looked forward to the city which has foundations, whose builder and maker is God” (Heb 11:10, <span>rsv<\/span>).<\/p>\n<h5>The First Biblical City<\/h5>\n<p>The first biblical reference to a city is in Genesis 4:17. The Hebrew verb indicates that Cain “was building” the city. Probably he did not complete it, nor did he permanently reside there; he had earlier been condemned to a vagabond’s existence (v 12).<\/p>\n<p>The Genesis account, affirming that city life came early in human existence, is internally consistent. The first human offspring, Cain and Abel, were involved in food production (Gn 4:2). Cain was an agriculturist, and Abel tended domesticated flocks. Genesis 4 shows both the prerequisite of food production and the resulting specialization. With Jabal, tentmaking was associated (v 20); with Jubal, music (v 21); and with Tubal-Cain, metalworking (v 22).<\/p>\n<h5>Archaeological Evidence<\/h5>\n<p>The testimony of archaeology generally agrees with an early date for the origin of cities. The oldest city thus far discovered in Canaan was Jericho. Using carbon-14 analysis of wood materials from the site, Kathleen Kenyon assigned a date prior to 7000 <span>BC<\/span>. Although less than 10 acres (4 hectares), it was a well-developed city with an impressive wall 6 feet (1.8 meters) thick and a round stone tower almost 30 feet (9 meters) high equipped with an inside staircase from top to bottom.<\/p>\n<p>Jericho seems to be 3,000 years older than other Canaanite cities. Most of the great Sumerian cities such as Ur, Ish, Lagah, and Uruk were founded later, in the fourth or early third millennium <span>BC<\/span>.<\/p>\n<p class=\"h2\" id=\"LocationandName\">Location and Name<\/p>\n<h5>Topographical Prerequisites<\/h5>\n<p>There were four primary considerations in the selection of a site for a city.<\/p>\n<p>1. The topographical situation of the ancient city had to contribute to its defense. A city built on a natural hill tended to be less vulnerable than one in the valley. Substantial advantage was given to the defenders if an enemy was forced to attack up an incline.<\/p>\n<p>The topography of Jerusalem illustrates the factor of security in the selection of a site. Although surrounded by higher mountains (Ps 125:2), Jerusalem originally was established on a limestone ridge protected on the east by the deep Kidron Valley and on the west by the equally formidable Tyropoean Valley. The two valleys met, thus affording Jerusalem protection from the south. To complete the security, walls were constructed around the city, with special emphasis on the northern side, where Jerusalem was otherwise exposed (cf. 2 Sm 5:6).<\/p>\n<li>2. A water source conveniently located was an absolute necessity for a city’s existence. The city spring or well became the center of social intercourse, particularly for the women, who were traditionally the water carriers. Biblical examples of socializing at the village well are numerous (Gn 29:1-12; 1 Kgs 1:38-39).<\/li>\n<p>In general, water sources were located in valleys, so the nearest spring to a city was frequently outside the walls. If an attacking enemy seized the water source, a city could be forced to surrender when the water supply stored within the walls ran dry. In Jerusalem, King Hezekiah constructed a water tunnel to neutralize the impending attack of the Assyrian king Sennacherib (2 Kgs 20:20; 2 Chr 32:30). His amazing engineering feat, more than 1,700 feet (518 meters) long and over 2,500 years old, can still be seen by visitors to Jerusalem.<\/p>\n<li>3. Every city needed adequate food for its inhabitants. Ancient agriculturalists lived in a village or city and walked each day to their fields. The existence of a city, therefore, depended upon nearby cultivable fields adequate to meet the needs of the population.<\/li>\n<li>4. To facilitate importation of raw materials and exportation of finished products, proximity to local and international roads was desirable if not imperative. The important cities of the Bible were located along primary arteries of commerce.<\/li>\n<p>The relative importance of these four factors has changed over the centuries. With the appearance of strong nation-states such as Rome, cities could depend upon standing armies and thus give up their inconvenient hilltop sites. Development of plastered cisterns and aqueducts made possible the founding of cities some distance from water sources; for example, Caesarea, built by Herod the Great, was 12 miles (19.3 kilometers) from Mt Carmel’s springs. Trade routes shifted with changing international conditions, causing the demise of some cities and the development of others.<\/p>\n<p><em>See also<\/em> Archaeology and the Bible.<\/p>","summary_ro":"CITY The Bible does not generally distinguish between city, town, and village. The emphasis upon walls (Lv 25:29-31) and fortifications (Jos 19:35), with repeated references to towers, gates, and sieges, indicates that cities provided the primary security for the surrounding towns and villages. Origin and Antiquity Practical Prerequisites The existence of settled communities depended upon a controlled food supply. In contrast to the city dweller, the nomad lived in a portable tent, appropriat...","summary_en":"CITY The Bible does not generally distinguish between city, town, and village. The emphasis upon walls (Lv 25:29-31) and fortifications (Jos 19:35), with repeated references to towers, gates, and sieges, indicates that cities provided the primary security for the surrounding towns and villages. Origin and Antiquity Practical Prerequisites The existence of settled communities depended upon a controlled food supply. In contrast to the city dweller, the nomad lived in a portable tent, appropriat...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21627,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kerethites","title_en":"Kerethites","content_ro":"<h3>KERETHITES<\/h3>\n<p>Members of a tribal group that lived in southern Judah near Hebron (1 Sm 30:14), mentioned along with the Pelethites (2 Sm 8:18). The Kerethites were associated with the Philistines, according to Ezekiel 25:15-17 (cf. Zep 2:5). They were judged with “the rest of the seacoast” for the Philistines’ offense against Israel. Since the Philistines most likely originated in the islands of the Mediterranean, including Crete, the word Kerethite probably means Cretan. “Pelethite” is probably an alternate spelling of Philistine.<\/p>\n<p>Because of the Kerethites’ Philistine connections, what is known about the Philistines may shed light on them. Archaeological evidence from Cretan murals and Egyptian tomb paintings and temple reliefs shows Philistines wearing plumed headdresses. Similarities between Philistine, Cretan, and Greek pottery designs also suggest a strong link among these Mediterranean peoples.<\/p>\n<p>Kerethites and Pelethites were hired by David as mercenaries, forming an elite corps of foreign soldiers faithful to him through all his troubles (2 Sm 15:18; 20:7, 23; 1 Kgs 1:38). Later kings may have continued to use them as soldiers, as suggested by the mention of “Carites” (Kerethites?) in 2 Kings 11:4, 19.<\/p>","content_en":"<h3>KERETHITES<\/h3>\n<p>Members of a tribal group that lived in southern Judah near Hebron (1 Sm 30:14), mentioned along with the Pelethites (2 Sm 8:18). The Kerethites were associated with the Philistines, according to Ezekiel 25:15-17 (cf. Zep 2:5). They were judged with “the rest of the seacoast” for the Philistines’ offense against Israel. Since the Philistines most likely originated in the islands of the Mediterranean, including Crete, the word Kerethite probably means Cretan. “Pelethite” is probably an alternate spelling of Philistine.<\/p>\n<p>Because of the Kerethites’ Philistine connections, what is known about the Philistines may shed light on them. Archaeological evidence from Cretan murals and Egyptian tomb paintings and temple reliefs shows Philistines wearing plumed headdresses. Similarities between Philistine, Cretan, and Greek pottery designs also suggest a strong link among these Mediterranean peoples.<\/p>\n<p>Kerethites and Pelethites were hired by David as mercenaries, forming an elite corps of foreign soldiers faithful to him through all his troubles (2 Sm 15:18; 20:7, 23; 1 Kgs 1:38). Later kings may have continued to use them as soldiers, as suggested by the mention of “Carites” (Kerethites?) in 2 Kings 11:4, 19.<\/p>","summary_ro":"KERETHITES Members of a tribal group that lived in southern Judah near Hebron (1 Sm 30:14), mentioned along with the Pelethites (2 Sm 8:18). The Kerethites were associated with the Philistines, according to Ezekiel 25:15-17 (cf. Zep 2:5). They were judged with “the rest of the seacoast” for the Philistines’ offense against Israel. Since the Philistines most likely originated in the islands of the Mediterranean, including Crete, the word Kerethite probably means Cretan. “Pelethite” is probably...","summary_en":"KERETHITES Members of a tribal group that lived in southern Judah near Hebron (1 Sm 30:14), mentioned along with the Pelethites (2 Sm 8:18). The Kerethites were associated with the Philistines, according to Ezekiel 25:15-17 (cf. Zep 2:5). They were judged with “the rest of the seacoast” for the Philistines’ offense against Israel. Since the Philistines most likely originated in the islands of the Mediterranean, including Crete, the word Kerethite probably means Cretan. “Pelethite” is probably...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29461,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pelethites*","title_en":"Pelethites*","content_ro":"<h3>PELETHITES*<\/h3>\n<p>Bodyguards of David, and loyal mercenaries during the king’s political setbacks. They are always associated with the Cherethites, and both are believed to be of Philistine stock with Crete as their place of origin (Caphtor, home of the Philistines, generally taken to be Crete—Am 9:7). The Pelethites accompanied David when he fled Jerusalem under threat from Absalom’s forces (2 Sm 15:18) and fought for David in the rebellion of Sheba (20:7). Their leader, Benaiah, supported Solomon’s claim to David’s throne against the ambitions of Adonijah, and the presence of the Pelethites at Solomon’s anointing surely contributed to Adonijah’s demise (1 Kgs 1:38, 44). Mercenaries from the Aegean were common.<\/p>","content_en":"<h3>PELETHITES*<\/h3>\n<p>Bodyguards of David, and loyal mercenaries during the king’s political setbacks. They are always associated with the Cherethites, and both are believed to be of Philistine stock with Crete as their place of origin (Caphtor, home of the Philistines, generally taken to be Crete—Am 9:7). The Pelethites accompanied David when he fled Jerusalem under threat from Absalom’s forces (2 Sm 15:18) and fought for David in the rebellion of Sheba (20:7). Their leader, Benaiah, supported Solomon’s claim to David’s throne against the ambitions of Adonijah, and the presence of the Pelethites at Solomon’s anointing surely contributed to Adonijah’s demise (1 Kgs 1:38, 44). Mercenaries from the Aegean were common.<\/p>","summary_ro":"PELETHITES* Bodyguards of David, and loyal mercenaries during the king’s political setbacks. They are always associated with the Cherethites, and both are believed to be of Philistine stock with Crete as their place of origin (Caphtor, home of the Philistines, generally taken to be Crete—Am 9:7). The Pelethites accompanied David when he fled Jerusalem under threat from Absalom’s forces (2 Sm 15:18) and fought for David in the rebellion of Sheba (20:7). Their leader, Benaiah, supported Solomon...","summary_en":"PELETHITES* Bodyguards of David, and loyal mercenaries during the king’s political setbacks. They are always associated with the Cherethites, and both are believed to be of Philistine stock with Crete as their place of origin (Caphtor, home of the Philistines, generally taken to be Crete—Am 9:7). The Pelethites accompanied David when he fled Jerusalem under threat from Absalom’s forces (2 Sm 15:18) and fought for David in the rebellion of Sheba (20:7). Their leader, Benaiah, supported Solomon...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102111,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:38","title_en":"Study Note: 1 Împărați 1:38","content_ro":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","content_en":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","summary_ro":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","summary_en":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129737,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:38","title_en":"Study Note: 1 Împărați 1:38","content_ro":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","content_en":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","summary_ro":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","summary_en":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145890,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:38","title_en":"Study Note: 1 Împărați 1:38","content_ro":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","content_en":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","summary_ro":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","summary_en":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184989,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:38","title_en":"Study Note: 1 Împărați 1:38","content_ro":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","content_en":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","summary_ro":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","summary_en":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200785,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:38","title_en":"Study Note: 1 Împărați 1:38","content_ro":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","content_en":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","summary_ro":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","summary_en":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240241,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:38","title_en":"Study Note: 1 Împărați 1:38","content_ro":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","content_en":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","summary_ro":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","summary_en":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256100,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:38","title_en":"Study Note: 1 Împărați 1:38","content_ro":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","content_en":"<p><strong>1:38<\/strong> <em>The king’s bodyguard<\/em> were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).<\/p>","summary_ro":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","summary_en":"1:38 The king’s bodyguard were foreign mercenaries from Crete; they served David throughout his reign (2 Sam 8:18; 15:18; 20:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"39":[{"id":2176,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anoint","title_en":"Anoint","content_ro":"<h3>ANOINT<\/h3>\n<p>To pour oil or ointment onto a person or object in a ritualistic fashion.<\/p>\n<p>The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated officers of their national community by pouring special oil on the head of the person designated for office. The same practice was used to set objects apart for special divine use.<\/p>\n<p>Scripture supplies few details of the ceremonial anointings of official things and persons. Jacob simply poured oil on a rock with an accompanying pronouncement. When anointing Israel’s first king, the prophet-judge Samuel took Saul aside for instruction (1 Sm 9:25-27), then “took a vial of oil and poured it on his head, and kissed him and said, ‘Has not the Lord anointed you to be prince over his people Israel’” (1 Sm 10:1, <span>rsv<\/span>). For anointing the tabernacle and its priests, a special oil was compounded and used only for that sacred purpose. Skilled perfume makers blended the choicest spices (myrrh, cinnamon, sweet cane, cassia) in olive oil (Ex 30:22-25). The Lord specified that everything set apart for God—the tabernacle, the ark, the table and its instruments, the lampstand and utensils, the incense altar and main altar, the washbasin—was to be anointed. Aaron the high priest and his sons the priests were also to be anointed (Ex 30:26-32). The result was a holy place with holy furnishings, holy implements of worship, and holy ministers.<\/p>\n<p>The offices of prophet, priest, and king were those associated with anointing in the nation of Israel. Prophets were sometimes, but not invariably, inducted by official anointing (1 Kgs 19:16). They could be referred to as God’s anointed ones (1 Chr 16:22; Ps 105:15). At the institution of the levitical priesthood, all the priests were anointed to their offices, the sons of Aaron as well as Aaron himself (Ex 40:12-15; Nm 3:3). Afterward, anointing was not repeated at the consecration of ordinary priests, but was especially reserved for the high priest (Ex 29:29; Lv 16:32).<\/p>\n<p>Before they had a king of their own, the Israelites were aware of anointing as a mode of inaugurating kings (Jgs 9:8,15). Anointing became a divinely ordained rite accompanying induction of all the kings of Judah and Israel (2 Kgs 9:1-6; 11:12) from Saul onward (1 Sm 10:1; 1 Kgs 1:39). David’s anointing took place in three stages (1 Sm 16:1, 13; 2 Sm 2:4; 5:1-4). “The Lord’s anointed” or some similar phrase became a common designation for Hebrew kings (1 Sm 12:3-5; 2 Sm 1:14-16; Ps 89:38, 51; Lam 4:20).<\/p>\n<p>Anointing, however, had more than religious or ritualistic significance. Both the Egyptians and the Syrians practiced anointing for medical and cosmetic reasons, and the Scriptures indicate that such nonreligious practice was also a part of Israelite customs (2 Sm 12:20; Ru 3:3; Mi 6:15). In fact, failure to anoint or perfume oneself indicated mourning or distress (2 Sm 14:2; Dn 10:3; Mt 6:17).<\/p>\n<p>In the NT, anointing of the sick accompanied by prayer for healing by local church elders is recommended when requested by a sick person (Jas 5:14-16). Anointing with oil was also a part of the apostles’ healing ministry (Mk 6:12-13).<\/p>","content_en":"<h3>ANOINT<\/h3>\n<p>To pour oil or ointment onto a person or object in a ritualistic fashion.<\/p>\n<p>The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated officers of their national community by pouring special oil on the head of the person designated for office. The same practice was used to set objects apart for special divine use.<\/p>\n<p>Scripture supplies few details of the ceremonial anointings of official things and persons. Jacob simply poured oil on a rock with an accompanying pronouncement. When anointing Israel’s first king, the prophet-judge Samuel took Saul aside for instruction (1 Sm 9:25-27), then “took a vial of oil and poured it on his head, and kissed him and said, ‘Has not the Lord anointed you to be prince over his people Israel’” (1 Sm 10:1, <span>rsv<\/span>). For anointing the tabernacle and its priests, a special oil was compounded and used only for that sacred purpose. Skilled perfume makers blended the choicest spices (myrrh, cinnamon, sweet cane, cassia) in olive oil (Ex 30:22-25). The Lord specified that everything set apart for God—the tabernacle, the ark, the table and its instruments, the lampstand and utensils, the incense altar and main altar, the washbasin—was to be anointed. Aaron the high priest and his sons the priests were also to be anointed (Ex 30:26-32). The result was a holy place with holy furnishings, holy implements of worship, and holy ministers.<\/p>\n<p>The offices of prophet, priest, and king were those associated with anointing in the nation of Israel. Prophets were sometimes, but not invariably, inducted by official anointing (1 Kgs 19:16). They could be referred to as God’s anointed ones (1 Chr 16:22; Ps 105:15). At the institution of the levitical priesthood, all the priests were anointed to their offices, the sons of Aaron as well as Aaron himself (Ex 40:12-15; Nm 3:3). Afterward, anointing was not repeated at the consecration of ordinary priests, but was especially reserved for the high priest (Ex 29:29; Lv 16:32).<\/p>\n<p>Before they had a king of their own, the Israelites were aware of anointing as a mode of inaugurating kings (Jgs 9:8,15). Anointing became a divinely ordained rite accompanying induction of all the kings of Judah and Israel (2 Kgs 9:1-6; 11:12) from Saul onward (1 Sm 10:1; 1 Kgs 1:39). David’s anointing took place in three stages (1 Sm 16:1, 13; 2 Sm 2:4; 5:1-4). “The Lord’s anointed” or some similar phrase became a common designation for Hebrew kings (1 Sm 12:3-5; 2 Sm 1:14-16; Ps 89:38, 51; Lam 4:20).<\/p>\n<p>Anointing, however, had more than religious or ritualistic significance. Both the Egyptians and the Syrians practiced anointing for medical and cosmetic reasons, and the Scriptures indicate that such nonreligious practice was also a part of Israelite customs (2 Sm 12:20; Ru 3:3; Mi 6:15). In fact, failure to anoint or perfume oneself indicated mourning or distress (2 Sm 14:2; Dn 10:3; Mt 6:17).<\/p>\n<p>In the NT, anointing of the sick accompanied by prayer for healing by local church elders is recommended when requested by a sick person (Jas 5:14-16). Anointing with oil was also a part of the apostles’ healing ministry (Mk 6:12-13).<\/p>","summary_ro":"ANOINT To pour oil or ointment onto a person or object in a ritualistic fashion. The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated...","summary_en":"ANOINT To pour oil or ointment onto a person or object in a ritualistic fashion. The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16691,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Horn","title_en":"Horn","content_ro":"<h3>HORN<\/h3>\n<li>1. Musical instrument frequently made from a ram’s horn. <em>See<\/em> Musical Instruments (Hatzotzrot).<\/li>\n<li>2. Figuratively, a symbol of power (1 Kgs 22:11) expressing dominance over the weak (Ez 34:21), forces of destruction (Zec 1:18-21), and deliverance from oppression (1 Kgs 22:11; 2 Chr 18:10). Thus, the horn has two connotations: rescue and force (2 Sm 22:3; Ps 18:2). The sprouting of the horn referred to in Psalm 132:17 could mean the continuation of the kingly line. Psalm 75:10 declares that the horns of the wicked shall be cut off but those of the righteous exalted. The symbolic imagery in Daniel and Revelation reinforces the use of the horn to represent power and authority (Dn 7–8; Rv 13, 17).<\/li>\n<li>3. A container. The ram’s horn, goat’s horn, and horn of a wild ox were used as containers for liquid. They were also ceremonial receptacles for oil (1 Sm 16:1, 13; 1 Kgs 1:39). Cows’ horns were forbidden for any religious or ceremonial use.<\/li>\n<li>4. Four horn-shaped projections jutting from the four corners of the tabernacle and temple altars (Ex 27:2; 30:2-3). These altar horns were coated with sacrificial blood and denoted an area of sanctuary (Ex 29:12; Lv 4:7, 18; 1 Kgs 1:50-51).<\/li>","content_en":"<h3>HORN<\/h3>\n<li>1. Musical instrument frequently made from a ram’s horn. <em>See<\/em> Musical Instruments (Hatzotzrot).<\/li>\n<li>2. Figuratively, a symbol of power (1 Kgs 22:11) expressing dominance over the weak (Ez 34:21), forces of destruction (Zec 1:18-21), and deliverance from oppression (1 Kgs 22:11; 2 Chr 18:10). Thus, the horn has two connotations: rescue and force (2 Sm 22:3; Ps 18:2). The sprouting of the horn referred to in Psalm 132:17 could mean the continuation of the kingly line. Psalm 75:10 declares that the horns of the wicked shall be cut off but those of the righteous exalted. The symbolic imagery in Daniel and Revelation reinforces the use of the horn to represent power and authority (Dn 7–8; Rv 13, 17).<\/li>\n<li>3. A container. The ram’s horn, goat’s horn, and horn of a wild ox were used as containers for liquid. They were also ceremonial receptacles for oil (1 Sm 16:1, 13; 1 Kgs 1:39). Cows’ horns were forbidden for any religious or ceremonial use.<\/li>\n<li>4. Four horn-shaped projections jutting from the four corners of the tabernacle and temple altars (Ex 27:2; 30:2-3). These altar horns were coated with sacrificial blood and denoted an area of sanctuary (Ex 29:12; Lv 4:7, 18; 1 Kgs 1:50-51).<\/li>","summary_ro":"HORN 1. Musical instrument frequently made from a ram’s horn. See Musical Instruments (Hatzotzrot). 2. Figuratively, a symbol of power (1 Kgs 22:11) expressing dominance over the weak (Ez 34:21), forces of destruction (Zec 1:18-21), and deliverance from oppression (1 Kgs 22:11; 2 Chr 18:10). Thus, the horn has two connotations: rescue and force (2 Sm 22:3; Ps 18:2). The sprouting of the horn referred to in Psalm 132:17 could mean the continuation of the kingly line. Psalm 75:10 declares that ...","summary_en":"HORN 1. Musical instrument frequently made from a ram’s horn. See Musical Instruments (Hatzotzrot). 2. Figuratively, a symbol of power (1 Kgs 22:11) expressing dominance over the weak (Ez 34:21), forces of destruction (Zec 1:18-21), and deliverance from oppression (1 Kgs 22:11; 2 Chr 18:10). Thus, the horn has two connotations: rescue and force (2 Sm 22:3; Ps 18:2). The sprouting of the horn referred to in Psalm 132:17 could mean the continuation of the kingly line. Psalm 75:10 declares that ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28378,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Oil","title_en":"Oil","content_ro":"<h3>OIL<\/h3>\n<p>Substance most commonly produced from the olive berry, although the word could also apply to oil of myrrh (Est 2:12). Oil was used primarily in cooking, but additionally as a cosmetic for anointing the body, for medicinal purposes, as a source of light, for anointing kings and priests, and in religious offerings.<\/p>\n<p>The growth of olive trees was widespread, and the Israelites took advantage of this major crop to establish a thriving trade in oil with Tyre and Egypt. Like precious metals and animals, oil became an established medium of exchange. Solomon used it as part of the payment to Hiram for construction expenses connected with the temple (1 Kgs 5:11; Ez 27:17).<\/p>\n<p>Because oil was essential for everyday life, it was an effective and acceptable medium of barter. Oil was used in the preparation of most food (1 Kgs 17:12-16). The common cake or patty of grain, which formed the basis of the noon meal, would be cooked on a griddle with a little oil.<\/p>\n<p>As a cosmetic, oil was used for anointing the body after a bath (Ru 3:3; 2 Sm 12:20). It was frequently used on festive occasions, and at Egyptian banquets the heads of both the guests and the female entertainers were anointed. In the NT, the anointing of the sick is mentioned (Jas 5:14). Olive oil could also be taken internally as a medicine for the relief of gastric disorders. It had a soothing effect and was also used as a mild laxative. It was applied externally as an ointment for bruises, burns, cuts, and abrasions (Is 1:6; Mk 6:13; Lk 10:34).<\/p>\n<p>As soon as the sun set, the only source of light was the oil lamp. Often the small portable one could be placed easily on a shelf, but in large homes, palaces, synagogues, or temples, the lamp could rest on a tall metal base like a standard lamp. The wick of flax (Is 42:3) or hemp was placed in the oil that gave out a flame until it was extinguished or the supply of fuel ran out. Torches were used in the streets both to light the way and for additional security. They added immeasurably to the festive atmosphere of evening processions. Torches were an essential part of the wedding procession, and normally those carrying the torches brought a quantity of oil in a container in case there was a delay and their supply was exhausted. This scene is vividly portrayed in Jesus’ parable of the wise and foolish virgins (Mt 25:1-13).<\/p>\n<p>In other ceremonial events, oil had a special meaning when used for the anointing of kings (1 Sm 10:1; 1 Kgs 1:39) and priests (Ex 29:7). It was symbolic of the office and of the recognition of God’s blessing on the officeholder.<\/p>\n<p>Quantities of oil were used in the temple. It was donated as part of the firstfruit offering (Ex 22:29) and was also subject to tithing (Dt 12:17). Oil was frequently used for the ceremonial aspect of temple life or as part of the offering. The grain offering was mixed with oil (Lv 8:26; Nm 7:19), and the oil in the lamp that burned in the sanctuary constantly needed replenishing (Lv 24:2). The daily sacrifice required the use of oil (Ex 29:40), although the sin offering (Lv 5:11) and the jealousy offering (Nm 5:15) specifically did not use oil.<\/p>\n<p>A pestle and mortar, or a stone press, pressed oil from the olives (Ex 27:20). Where the latter was used, the pulp initially produced by the press was often trodden out or subjected to further extensive pressing. Stone presses were set up to process the quantities of berries available at the Mt of Olives. The word for “oil press” was <em>gatt-semen,<\/em> hence the name Gethsemane.<\/p>\n<p>Oil was symbolically associated with joy, festivity, ceremony, honor, light, and health (both spiritual and physical), while its absence spelled sorrow (Jl 1:10) and the withdrawal of all that is good in life.<\/p>\n<p><em>See also<\/em> Anoint; Food and Food Preparation; Medicine and Medical Practice; Ointment; Plants (Olive, Olive Tree).<\/p>","content_en":"<h3>OIL<\/h3>\n<p>Substance most commonly produced from the olive berry, although the word could also apply to oil of myrrh (Est 2:12). Oil was used primarily in cooking, but additionally as a cosmetic for anointing the body, for medicinal purposes, as a source of light, for anointing kings and priests, and in religious offerings.<\/p>\n<p>The growth of olive trees was widespread, and the Israelites took advantage of this major crop to establish a thriving trade in oil with Tyre and Egypt. Like precious metals and animals, oil became an established medium of exchange. Solomon used it as part of the payment to Hiram for construction expenses connected with the temple (1 Kgs 5:11; Ez 27:17).<\/p>\n<p>Because oil was essential for everyday life, it was an effective and acceptable medium of barter. Oil was used in the preparation of most food (1 Kgs 17:12-16). The common cake or patty of grain, which formed the basis of the noon meal, would be cooked on a griddle with a little oil.<\/p>\n<p>As a cosmetic, oil was used for anointing the body after a bath (Ru 3:3; 2 Sm 12:20). It was frequently used on festive occasions, and at Egyptian banquets the heads of both the guests and the female entertainers were anointed. In the NT, the anointing of the sick is mentioned (Jas 5:14). Olive oil could also be taken internally as a medicine for the relief of gastric disorders. It had a soothing effect and was also used as a mild laxative. It was applied externally as an ointment for bruises, burns, cuts, and abrasions (Is 1:6; Mk 6:13; Lk 10:34).<\/p>\n<p>As soon as the sun set, the only source of light was the oil lamp. Often the small portable one could be placed easily on a shelf, but in large homes, palaces, synagogues, or temples, the lamp could rest on a tall metal base like a standard lamp. The wick of flax (Is 42:3) or hemp was placed in the oil that gave out a flame until it was extinguished or the supply of fuel ran out. Torches were used in the streets both to light the way and for additional security. They added immeasurably to the festive atmosphere of evening processions. Torches were an essential part of the wedding procession, and normally those carrying the torches brought a quantity of oil in a container in case there was a delay and their supply was exhausted. This scene is vividly portrayed in Jesus’ parable of the wise and foolish virgins (Mt 25:1-13).<\/p>\n<p>In other ceremonial events, oil had a special meaning when used for the anointing of kings (1 Sm 10:1; 1 Kgs 1:39) and priests (Ex 29:7). It was symbolic of the office and of the recognition of God’s blessing on the officeholder.<\/p>\n<p>Quantities of oil were used in the temple. It was donated as part of the firstfruit offering (Ex 22:29) and was also subject to tithing (Dt 12:17). Oil was frequently used for the ceremonial aspect of temple life or as part of the offering. The grain offering was mixed with oil (Lv 8:26; Nm 7:19), and the oil in the lamp that burned in the sanctuary constantly needed replenishing (Lv 24:2). The daily sacrifice required the use of oil (Ex 29:40), although the sin offering (Lv 5:11) and the jealousy offering (Nm 5:15) specifically did not use oil.<\/p>\n<p>A pestle and mortar, or a stone press, pressed oil from the olives (Ex 27:20). Where the latter was used, the pulp initially produced by the press was often trodden out or subjected to further extensive pressing. Stone presses were set up to process the quantities of berries available at the Mt of Olives. The word for “oil press” was <em>gatt-semen,<\/em> hence the name Gethsemane.<\/p>\n<p>Oil was symbolically associated with joy, festivity, ceremony, honor, light, and health (both spiritual and physical), while its absence spelled sorrow (Jl 1:10) and the withdrawal of all that is good in life.<\/p>\n<p><em>See also<\/em> Anoint; Food and Food Preparation; Medicine and Medical Practice; Ointment; Plants (Olive, Olive Tree).<\/p>","summary_ro":"OIL Substance most commonly produced from the olive berry, although the word could also apply to oil of myrrh (Est 2:12). Oil was used primarily in cooking, but additionally as a cosmetic for anointing the body, for medicinal purposes, as a source of light, for anointing kings and priests, and in religious offerings. The growth of olive trees was widespread, and the Israelites took advantage of this major crop to establish a thriving trade in oil with Tyre and Egypt. Like precious metals and ...","summary_en":"OIL Substance most commonly produced from the olive berry, although the word could also apply to oil of myrrh (Est 2:12). Oil was used primarily in cooking, but additionally as a cosmetic for anointing the body, for medicinal purposes, as a source of light, for anointing kings and priests, and in religious offerings. The growth of olive trees was widespread, and the Israelites took advantage of this major crop to establish a thriving trade in oil with Tyre and Egypt. Like precious metals and ...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102112,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:39","title_en":"Study Note: 1 Împărați 1:39","content_ro":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","content_en":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","summary_ro":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","summary_en":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129738,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:39","title_en":"Study Note: 1 Împărați 1:39","content_ro":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","content_en":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","summary_ro":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","summary_en":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145892,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:39","title_en":"Study Note: 1 Împărați 1:39","content_ro":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","content_en":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","summary_ro":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","summary_en":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184990,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:39","title_en":"Study Note: 1 Împărați 1:39","content_ro":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","content_en":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","summary_ro":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","summary_en":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200787,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:39","title_en":"Study Note: 1 Împărați 1:39","content_ro":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","content_en":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","summary_ro":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","summary_en":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240242,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:39","title_en":"Study Note: 1 Împărați 1:39","content_ro":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","content_en":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","summary_ro":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","summary_en":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256102,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:39","title_en":"Study Note: 1 Împărați 1:39","content_ro":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","content_en":"<p><strong>1:39<\/strong> <em>The priest . . . anointed Solomon<\/em> with <em>olive oil.<\/em> This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.<\/p>","summary_ro":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","summary_en":"1:39 The priest . . . anointed Solomon with olive oil. This act, a widely accepted Near Eastern practice, gave the ceremony divine sanction.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"40":[{"id":20932,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Joy","title_en":"Joy","content_ro":"<h3>JOY<\/h3>\n<p>Positive human condition that can be either feeling or action. The Bible uses “joy” in both senses.<\/p>\n<p class=\"h2\" id=\"JoyasaFeeling\">Joy as a Feeling<\/p>\n<p>Joy is a feeling called forth by well-being, success, or good fortune. A person automatically experiences it because of certain favorable circumstances. It cannot be commanded.<\/p>\n<p>The shepherd experienced joy when he found his lost sheep (Mt 18:13). The multitude felt it when Jesus healed a Jewish woman whom Satan had bound for 18 years (Lk 13:17). The disciples returned to Jerusalem rejoicing after Jesus’ ascension (24:52). Joy was also the feeling of the church at Antioch when its members heard the Jerusalem Council’s decision that they did not have to be circumcised to keep God’s law (Acts 15:31). Paul mentioned his joy in hearing about the obedience of the Roman Christians (Rom 16:19). He wrote to the Corinthians that love does not rejoice in wrong but rejoices in the right (1 Cor 13:6; see also 1 Sm 2:1; 11:9; 18:6; 2 Sm 6:12; 1 Kgs 1:40; Est 9:17-22).<\/p>\n<p>Psalms 137:1-6 shows that the emotion cannot be commanded. The Jews’ captors wanted them to sing in the land of their exile, something they were unable to do. Faraway Jerusalem was their chief joy.<\/p>\n<p class=\"h2\" id=\"JoyasanAction\">Joy as an Action<\/p>\n<p>There is a joy that Scripture commands. That joy is action that can be engaged in regardless of how the person feels. Proverbs 5:18 tells the reader to rejoice in the wife of his youth, without reference to what she may be like. Christ instructed his disciples to rejoice when they were persecuted, reviled, and slandered (Mt 5:11-12). The apostle Paul commanded continuous rejoicing (Phil 4:4; 1 Thes 5:16). James said Christians are to reckon it all joy when they fall into various testings because such testings produce endurance (Jas 1:2). Joy in adverse circumstances is possible only as a fruit of the Holy Spirit, who is present in every Christian (Gal 5:22).<\/p>\n<p><em>See also<\/em> Fruit of the Spirit.<\/p>","content_en":"<h3>JOY<\/h3>\n<p>Positive human condition that can be either feeling or action. The Bible uses “joy” in both senses.<\/p>\n<p class=\"h2\" id=\"JoyasaFeeling\">Joy as a Feeling<\/p>\n<p>Joy is a feeling called forth by well-being, success, or good fortune. A person automatically experiences it because of certain favorable circumstances. It cannot be commanded.<\/p>\n<p>The shepherd experienced joy when he found his lost sheep (Mt 18:13). The multitude felt it when Jesus healed a Jewish woman whom Satan had bound for 18 years (Lk 13:17). The disciples returned to Jerusalem rejoicing after Jesus’ ascension (24:52). Joy was also the feeling of the church at Antioch when its members heard the Jerusalem Council’s decision that they did not have to be circumcised to keep God’s law (Acts 15:31). Paul mentioned his joy in hearing about the obedience of the Roman Christians (Rom 16:19). He wrote to the Corinthians that love does not rejoice in wrong but rejoices in the right (1 Cor 13:6; see also 1 Sm 2:1; 11:9; 18:6; 2 Sm 6:12; 1 Kgs 1:40; Est 9:17-22).<\/p>\n<p>Psalms 137:1-6 shows that the emotion cannot be commanded. The Jews’ captors wanted them to sing in the land of their exile, something they were unable to do. Faraway Jerusalem was their chief joy.<\/p>\n<p class=\"h2\" id=\"JoyasanAction\">Joy as an Action<\/p>\n<p>There is a joy that Scripture commands. That joy is action that can be engaged in regardless of how the person feels. Proverbs 5:18 tells the reader to rejoice in the wife of his youth, without reference to what she may be like. Christ instructed his disciples to rejoice when they were persecuted, reviled, and slandered (Mt 5:11-12). The apostle Paul commanded continuous rejoicing (Phil 4:4; 1 Thes 5:16). James said Christians are to reckon it all joy when they fall into various testings because such testings produce endurance (Jas 1:2). Joy in adverse circumstances is possible only as a fruit of the Holy Spirit, who is present in every Christian (Gal 5:22).<\/p>\n<p><em>See also<\/em> Fruit of the Spirit.<\/p>","summary_ro":"JOY Positive human condition that can be either feeling or action. The Bible uses “joy” in both senses. Joy as a Feeling Joy is a feeling called forth by well-being, success, or good fortune. A person automatically experiences it because of certain favorable circumstances. It cannot be commanded. The shepherd experienced joy when he found his lost sheep (Mt 18:13). The multitude felt it when Jesus healed a Jewish woman whom Satan had bound for 18 years (Lk 13:17). The disciples returned to Je...","summary_en":"JOY Positive human condition that can be either feeling or action. The Bible uses “joy” in both senses. Joy as a Feeling Joy is a feeling called forth by well-being, success, or good fortune. A person automatically experiences it because of certain favorable circumstances. It cannot be commanded. The shepherd experienced joy when he found his lost sheep (Mt 18:13). The multitude felt it when Jesus healed a Jewish woman whom Satan had bound for 18 years (Lk 13:17). The disciples returned to Je...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102113,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:40","title_en":"Study Note: 1 Împărați 1:40","content_ro":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","content_en":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","summary_ro":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","summary_en":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129739,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:40","title_en":"Study Note: 1 Împărați 1:40","content_ro":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","content_en":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","summary_ro":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","summary_en":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145894,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:40","title_en":"Study Note: 1 Împărați 1:40","content_ro":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","content_en":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","summary_ro":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","summary_en":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:40","title_en":"Study Note: 1 Împărați 1:40","content_ro":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","content_en":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","summary_ro":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","summary_en":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200789,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:40","title_en":"Study Note: 1 Împărați 1:40","content_ro":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","content_en":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","summary_ro":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","summary_en":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240243,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:40","title_en":"Study Note: 1 Împărați 1:40","content_ro":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","content_en":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","summary_ro":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","summary_en":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256104,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:40","title_en":"Study Note: 1 Împărați 1:40","content_ro":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","content_en":"<p><strong>1:40-41<\/strong> Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously <em>noisy<\/em> that they could hear it.<\/p>","summary_ro":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","summary_en":"1:40-41 Those attending Adonijah’s banquet at En-rogel could not see the celebration, but it was so joyously noisy that they could hear it.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"41":[{"id":613,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adonijah","title_en":"Adonijah","content_ro":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","content_en":"<h3>ADONIJAH<\/h3>\n<li>1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (1:11-40). Adonijah kept out of Solomon’s way at first (1:41-53) but eventually worked up enough courage to ask King Solomon for permission to marry Abishag, the woman from Shunem who was appointed to care for David during his last days. In the ancient Near East, to claim the concubine of a deceased king was to claim the throne. Enraged, Solomon ordered Adonijah to be killed (2:13-25).<\/li>\n<li>2. Levite sent out by King Jehoshaphat of the southern kingdom of Judah to teach the people the law of the Lord (2 Chr 17:8).<\/li>\n<li>3. Political leader who signed Ezra’s covenant of faithfulness to God with Nehemiah and others after the exile (Neh 10:16).<\/li>","summary_ro":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","summary_en":"ADONIJAH 1. David’s fourth son, born to Haggith at Hebron (2 Sm 3:4). After the deaths of his three older brothers (Amnon, Chileab, and Absalom), Adonijah was next in line for the throne. According to 1 Kings, David had promised his wife Bathsheba that their son Solomon would be the one to succeed him (1:17). When his elderly father seemed to be dying, Adonijah began preparations to crown himself king (1:1-10). Before the ceremonies could take place, David appointed Solomon as his successor (...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false}],"42":[{"id":20475,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jonathan","title_en":"Jonathan","content_ro":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","content_en":"<h3>JONATHAN<\/h3>\n<li> 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30).<\/li>\n<li> 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the Philistines at Mt Gilboa (1 Sm 31:2; 1 Chr 10:2).<\/li>\n<li> 3. Son of the high priest Abiathar and one of David’s loyal servants (2 Sm 15:27, 36; 17:17, 20; 1 Kgs 1:42-43).<\/li>\n<li> 4. Shimei’s son and the nephew of David (2 Sm 21:21; 1 Chr 20:7).<\/li>\n<li> 5. Son of Shagee the Hararite and one of David’s mighty warriors (2 Sm 23:33; 1 Chr 11:34).<\/li>\n<li> 6. Judahite, Jada’s son, the brother of Jether, and the father of Peleth and Zaza (1 Chr 2:32-33).<\/li>\n<li> 7. Son of Uzziah and one of David’s treasurers (1 Chr 27:25).<\/li>\n<li> 8. David’s relative who served as counselor and scribe in the royal household (1 Chr 27:32).<\/li>\n<li> 9. Ebed’s father. Ebed returned with Ezra to Judah following the Babylonian captivity (Ezr 8:6).<\/li>\n<li>10. Asahel’s son, who, with Jahzeiah, opposed Ezra’s suggestion that the sons of Israel should divorce the foreign woman they had married since returning to Palestine from exile (Ezr 10:15).<\/li>\n<li>11. Levite, the son of Joiada, the father of Jaddua, and a descendant of Jeshua, the high priest (Neh 12:11). He is perhaps the same man as Jehohanan (or Johanan), Eliashib’s grandson, in Ezra 10:6 (cf. Neh 12:23, <span>nlt<\/span>). <em>See<\/em> Jehohanan #4.<\/li>\n<li>12. Priest and the head of Malluch’s house during the days of Joiakim the high priest (Neh 12:14).<\/li>\n<li>13. Priest, father of Zechariah, and a descendant of Asaph (Neh 12:35).<\/li>\n<li>14. Secretary in whose house Jeremiah was at one point imprisoned during the reign of King Zedekiah of Judah (Jer 37:15, 20; 38:26).<\/li>\n<li>15. Kareah’s son who sought protection under Gedaliah (Jer 40:8).<\/li>\n<li>16. Youngest son of Mattathias and brother of Judas Maccabeus. When Judas Maccabeus was killed in battle with Bacchides (1 Macc 9:18), his brother Jonathan became his successor (vv 28-31). Jonathan continued the struggle against Syria for three years with a small band of guerrillas. But the Syrians were busy with an internal struggle for political power, and so, in 157 <span>BC<\/span>, made peace with him. The political machinations in Syria worked to Jonathan’s advantage, and five years later he became high priest in Jerusalem and administrator of Judea (10:1-11). Under his management, Jewish territory and power increased. This occurred partly because Jonathan was able to play the Syrian political rivals against one another. One of these was Tryphon, a pretender to the Syrian throne who saw that his influence was threatened by Jonathan’s power. So in 143 <span>BC<\/span> he decided to overthrow the Jewish leader. Jonathan was taken prisoner by Tryphon through treachery and eventually killed, leaving his brother Simon to lead the Jews (1 Macc 12–13).<\/li>","summary_ro":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","summary_en":"JONATHAN 1. Levite from Bethlehem in Judah, a descendant of Gershom, son of Moses (cf. 1 Chr 23:14-15); he was a priest first to Micah in Ephraim and later to Dan’s tribe during the period of the judges (Jgs 17:7-10; 18:30). 2. Benjamite, the firstborn son of Saul and the father of Meribbaal (1 Sm 14:49; 1 Chr 8:33-34). Jonathan was a valiant warrior (1 Sm 13:2-4; 14:1-15; 2 Sm 1:22) and a devoted friend to David (1 Sm 18:1-5; 19:1-7). He was eventually killed, along with his brothers, by the...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102114,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:42","title_en":"Study Note: 1 Împărați 1:42","content_ro":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","content_en":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","summary_ro":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","summary_en":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129740,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:42","title_en":"Study Note: 1 Împărați 1:42","content_ro":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","content_en":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","summary_ro":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","summary_en":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145896,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:42","title_en":"Study Note: 1 Împărați 1:42","content_ro":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","content_en":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","summary_ro":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","summary_en":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184992,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:42","title_en":"Study Note: 1 Împărați 1:42","content_ro":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","content_en":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","summary_ro":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","summary_en":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200791,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:42","title_en":"Study Note: 1 Împărați 1:42","content_ro":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","content_en":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","summary_ro":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","summary_en":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240244,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:42","title_en":"Study Note: 1 Împărați 1:42","content_ro":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","content_en":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","summary_ro":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","summary_en":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:42","title_en":"Study Note: 1 Împărați 1:42","content_ro":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","content_en":"<p><strong>1:42-49<\/strong> <em>Solomon<\/em> was proclaimed as <em>king<\/em> and warmly welcomed by the people. <em>Adonijah<\/em> and his followers panicked and fled, aborting the attempted coup.<\/p>","summary_ro":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","summary_en":"1:42-49 Solomon was proclaimed as king and warmly welcomed by the people. Adonijah and his followers panicked and fled, aborting the attempted coup.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"46":[{"id":28725,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Palace","title_en":"Palace","content_ro":"<h3>PALACE<\/h3>\n<p>Residence for royalty. Excavations suggest that any city that enjoyed royal patronage would boast of a building that could be described as a palace. Royal cities had a second surrounding wall that shut off the royal palace and its outbuildings, forming the acropolis of the city. Jerusalem had the equivalent in the City of David, which formerly was the Citadel of Zion (2 Sm 5:7-9).<\/p>\n<p>The OT’s references to palaces in Palestine are vague—for example, David’s palace (2 Sm 11:2, 9), the palace of Tirzah (1 Kgs 16:18) and Ahab’s palace in Jezreel (21:1). Even the references to Solomon’s palace in Jerusalem are quite imprecise. In 1 Kings 7:1-12 the construction of public and private buildings close to the temple went on for 13 years. Only the choicest of materials were used. But from the details supplied, it is quite impossible to reproduce plans of the House of the Forest of Lebanon, the Porch of Pillars, the Porch of the Throne, the palace for Solomon’s Egyptian wife, or the royal palace. What the situation of these buildings was in relation to one another is matter only for conjecture. Round about the whole complex was a great court of hewn stones and cedar beams.<\/p>\n<p>Forced labor was universal in the ancient Near East. Samuel’s warning that a king would introduce the system into Israel (1 Sm 8:12-17) was fulfilled, and it came to full development under Solomon when he undertook his massive building program, including his palace. Solomon raised his workforce from all over Israel. The system incited Jeroboam to revolt (1 Kgs 12:4, 16). King Asa used it (15:22), and it continued on into Jeremiah’s time (Jer 22:13). Nehemiah’s builders were volunteers (see Neh 3:5).<\/p>\n<p>Prominent among Solomon’s royal buildings was the temple. Apparently, it stood in the middle of a courtyard called the inner court (1 Kgs 6:36), by contrast with the great court (7:12), which included both the temple and the palace. The palace itself had an inner court too (v 8), the northern wall of which was common to the inner court of the temple. Hence it was but a step from the king’s domain to the Lord’s domain.<\/p>\n<p>The king’s enthronement took place in the palace, in the Porch of the Throne (1 Kgs 1:46; 2 Kgs 11:19). When he took his seat on the throne, it marked his assumption of power (1 Kgs 16:11; 2 Kgs 13:13). Solomon’s throne in his palace became the symbol of royal power, although his throne was still called the throne of David (1 Kgs 2:24, 45; Is 9:7). Solomon’s palace throne is described as one of the wonders of the world (1 Kgs 10:18-20). It was around this throne that the high officials came to do him homage (1:47).<\/p>\n<p>The king’s daughters lived in the palace until their marriage under the care of women (2 Sm 13:7). They wore a distinctive dress (vv 18-19). The king’s sons were reared in the palace by nurses (2 Kgs 11:2) and tutored under leading men of the city (10:1, 6-7), until they were able to perform certain duties at the court (2 Sm 8:18; 1 Chr 18:17). Then they led an independent life and were provided for by the king (2 Chr 21:3). Amnon evidently lived outside the palace (2 Sm 13:5), and Absalom had his own house (13:20; 14:24), lands, and livestock (13:23; 14:30). Palace or court officials surrounded the royal family (1 Kgs 10:4-5). Whatever their office, they were called the king’s “servants.” There were those “who saw the king’s face,” meaning they were admitted to the king’s presence (2 Sm 14:24, 28, 32), or stood before the king (1 Sm 16:21-22; Jer 52:12). It was a signal mark of favor to be admitted to the royal table (2 Sm 9:7, 13).<\/p>","content_en":"<h3>PALACE<\/h3>\n<p>Residence for royalty. Excavations suggest that any city that enjoyed royal patronage would boast of a building that could be described as a palace. Royal cities had a second surrounding wall that shut off the royal palace and its outbuildings, forming the acropolis of the city. Jerusalem had the equivalent in the City of David, which formerly was the Citadel of Zion (2 Sm 5:7-9).<\/p>\n<p>The OT’s references to palaces in Palestine are vague—for example, David’s palace (2 Sm 11:2, 9), the palace of Tirzah (1 Kgs 16:18) and Ahab’s palace in Jezreel (21:1). Even the references to Solomon’s palace in Jerusalem are quite imprecise. In 1 Kings 7:1-12 the construction of public and private buildings close to the temple went on for 13 years. Only the choicest of materials were used. But from the details supplied, it is quite impossible to reproduce plans of the House of the Forest of Lebanon, the Porch of Pillars, the Porch of the Throne, the palace for Solomon’s Egyptian wife, or the royal palace. What the situation of these buildings was in relation to one another is matter only for conjecture. Round about the whole complex was a great court of hewn stones and cedar beams.<\/p>\n<p>Forced labor was universal in the ancient Near East. Samuel’s warning that a king would introduce the system into Israel (1 Sm 8:12-17) was fulfilled, and it came to full development under Solomon when he undertook his massive building program, including his palace. Solomon raised his workforce from all over Israel. The system incited Jeroboam to revolt (1 Kgs 12:4, 16). King Asa used it (15:22), and it continued on into Jeremiah’s time (Jer 22:13). Nehemiah’s builders were volunteers (see Neh 3:5).<\/p>\n<p>Prominent among Solomon’s royal buildings was the temple. Apparently, it stood in the middle of a courtyard called the inner court (1 Kgs 6:36), by contrast with the great court (7:12), which included both the temple and the palace. The palace itself had an inner court too (v 8), the northern wall of which was common to the inner court of the temple. Hence it was but a step from the king’s domain to the Lord’s domain.<\/p>\n<p>The king’s enthronement took place in the palace, in the Porch of the Throne (1 Kgs 1:46; 2 Kgs 11:19). When he took his seat on the throne, it marked his assumption of power (1 Kgs 16:11; 2 Kgs 13:13). Solomon’s throne in his palace became the symbol of royal power, although his throne was still called the throne of David (1 Kgs 2:24, 45; Is 9:7). Solomon’s palace throne is described as one of the wonders of the world (1 Kgs 10:18-20). It was around this throne that the high officials came to do him homage (1:47).<\/p>\n<p>The king’s daughters lived in the palace until their marriage under the care of women (2 Sm 13:7). They wore a distinctive dress (vv 18-19). The king’s sons were reared in the palace by nurses (2 Kgs 11:2) and tutored under leading men of the city (10:1, 6-7), until they were able to perform certain duties at the court (2 Sm 8:18; 1 Chr 18:17). Then they led an independent life and were provided for by the king (2 Chr 21:3). Amnon evidently lived outside the palace (2 Sm 13:5), and Absalom had his own house (13:20; 14:24), lands, and livestock (13:23; 14:30). Palace or court officials surrounded the royal family (1 Kgs 10:4-5). Whatever their office, they were called the king’s “servants.” There were those “who saw the king’s face,” meaning they were admitted to the king’s presence (2 Sm 14:24, 28, 32), or stood before the king (1 Sm 16:21-22; Jer 52:12). It was a signal mark of favor to be admitted to the royal table (2 Sm 9:7, 13).<\/p>","summary_ro":"PALACE Residence for royalty. Excavations suggest that any city that enjoyed royal patronage would boast of a building that could be described as a palace. Royal cities had a second surrounding wall that shut off the royal palace and its outbuildings, forming the acropolis of the city. Jerusalem had the equivalent in the City of David, which formerly was the Citadel of Zion (2 Sm 5:7-9). The OT’s references to palaces in Palestine are vague—for example, David’s palace (2 Sm 11:2, 9), the pala...","summary_en":"PALACE Residence for royalty. Excavations suggest that any city that enjoyed royal patronage would boast of a building that could be described as a palace. Royal cities had a second surrounding wall that shut off the royal palace and its outbuildings, forming the acropolis of the city. Jerusalem had the equivalent in the City of David, which formerly was the Citadel of Zion (2 Sm 5:7-9). The OT’s references to palaces in Palestine are vague—for example, David’s palace (2 Sm 11:2, 9), the pala...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37252,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Throne","title_en":"Throne","content_ro":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","content_en":"<h3>THRONE<\/h3>\n<p>Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David (2 Sm 3:10). To occupy the throne indicated succession to the kingship (1 Kgs 1:46).<\/p>\n<p>Only one throne is described in detail in the OT, the throne of Solomon (1 Kgs 10:18-20; 2 Chr 9:17-19). The description, combined with the representation of thrones on ancient monuments, gives an idea of the appearance of the throne of Israel. An elevated seat with six steps leading up to it, the throne was partly made of ivory and overlaid with gold. The throne had a backrest and arms; alongside it were statues of lions and six similar statues on either side of the steps. Although not mentioned in the OT’s description, a footstool was an indispensable part of the throne (Is 66:1).<\/p>\n<p>The Hebrew term <span class=\"hebrew\" lang=\"he\">kisseh<\/span> is used of a seat of honor for any distinguished person; for example, a priest (1 Sm 4:13, 18), a ruler (Ps 94:20), a military officer (Jer 1:15), and a favored guest (2 Kgs 4:10), although it is principally used for a king’s chair from which he discharged his royal duties. The OT refers to thrones of foreign kings (Ex 11:5; Jer 43:10; Jon 3:6), but particular emphasis is on the throne of Israel, especially on the throne of David.<\/p>\n<p>The God of Israel is described metaphorically as sitting upon a throne (Is 66:1). The vision of God seated on a throne as seen in prophetic visions is described by Micaiah (1 Kgs 22:19), Isaiah (6:1-3), Ezekiel (1:4-28; 10:1), and Daniel (7:9-10). Later, Ezekiel’s vision of the throne of God was of major significance in Jewish “throne mysticism.” In Revelation 4 the throne of God is flanked by the 24 thrones of the elders, surrounded by an emerald rainbow and seven torches, with a crystal sea in front, and four living creatures on each side.<\/p>\n<p>Usually, God’s throne is spoken of as being in heaven (Ps 11:4; Mt 5:34), but Jerusalem (Jer 3:17), the temple (Ez 43:6-7), or the nation of Israel (Jer 14:21) may be called the throne of God. The concept of Christ’s throne is rare in the OT (Is 9:7; Jer 17:25) but common in the NT (Lk 1:32; Acts 2:30). This throne symbolizes Christ’s kingship and authority.<\/p>","summary_ro":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","summary_en":"THRONE Elevated, ceremonial chair, symbolizing the importance and the authority of the person seated on it. With the widespread use of the word “throne,” the term came to symbolize kingship and became equivalent in meaning to the kingdom itself. When Pharaoh elevated Joseph to the status and office of viceroy, he emphasized “only as regards the throne will I be greater than you” (Gn 41:40). The establishment of David as king of Israel was equivalent to the establishment of the throne of David...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"47":[{"id":28732,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Palace","title_en":"Palace","content_ro":"<h3>PALACE<\/h3>\n<p>Residence for royalty. Excavations suggest that any city that enjoyed royal patronage would boast of a building that could be described as a palace. Royal cities had a second surrounding wall that shut off the royal palace and its outbuildings, forming the acropolis of the city. Jerusalem had the equivalent in the City of David, which formerly was the Citadel of Zion (2 Sm 5:7-9).<\/p>\n<p>The OT’s references to palaces in Palestine are vague—for example, David’s palace (2 Sm 11:2, 9), the palace of Tirzah (1 Kgs 16:18) and Ahab’s palace in Jezreel (21:1). Even the references to Solomon’s palace in Jerusalem are quite imprecise. In 1 Kings 7:1-12 the construction of public and private buildings close to the temple went on for 13 years. Only the choicest of materials were used. But from the details supplied, it is quite impossible to reproduce plans of the House of the Forest of Lebanon, the Porch of Pillars, the Porch of the Throne, the palace for Solomon’s Egyptian wife, or the royal palace. What the situation of these buildings was in relation to one another is matter only for conjecture. Round about the whole complex was a great court of hewn stones and cedar beams.<\/p>\n<p>Forced labor was universal in the ancient Near East. Samuel’s warning that a king would introduce the system into Israel (1 Sm 8:12-17) was fulfilled, and it came to full development under Solomon when he undertook his massive building program, including his palace. Solomon raised his workforce from all over Israel. The system incited Jeroboam to revolt (1 Kgs 12:4, 16). King Asa used it (15:22), and it continued on into Jeremiah’s time (Jer 22:13). Nehemiah’s builders were volunteers (see Neh 3:5).<\/p>\n<p>Prominent among Solomon’s royal buildings was the temple. Apparently, it stood in the middle of a courtyard called the inner court (1 Kgs 6:36), by contrast with the great court (7:12), which included both the temple and the palace. The palace itself had an inner court too (v 8), the northern wall of which was common to the inner court of the temple. Hence it was but a step from the king’s domain to the Lord’s domain.<\/p>\n<p>The king’s enthronement took place in the palace, in the Porch of the Throne (1 Kgs 1:46; 2 Kgs 11:19). When he took his seat on the throne, it marked his assumption of power (1 Kgs 16:11; 2 Kgs 13:13). Solomon’s throne in his palace became the symbol of royal power, although his throne was still called the throne of David (1 Kgs 2:24, 45; Is 9:7). Solomon’s palace throne is described as one of the wonders of the world (1 Kgs 10:18-20). It was around this throne that the high officials came to do him homage (1:47).<\/p>\n<p>The king’s daughters lived in the palace until their marriage under the care of women (2 Sm 13:7). They wore a distinctive dress (vv 18-19). The king’s sons were reared in the palace by nurses (2 Kgs 11:2) and tutored under leading men of the city (10:1, 6-7), until they were able to perform certain duties at the court (2 Sm 8:18; 1 Chr 18:17). Then they led an independent life and were provided for by the king (2 Chr 21:3). Amnon evidently lived outside the palace (2 Sm 13:5), and Absalom had his own house (13:20; 14:24), lands, and livestock (13:23; 14:30). Palace or court officials surrounded the royal family (1 Kgs 10:4-5). Whatever their office, they were called the king’s “servants.” There were those “who saw the king’s face,” meaning they were admitted to the king’s presence (2 Sm 14:24, 28, 32), or stood before the king (1 Sm 16:21-22; Jer 52:12). It was a signal mark of favor to be admitted to the royal table (2 Sm 9:7, 13).<\/p>","content_en":"<h3>PALACE<\/h3>\n<p>Residence for royalty. Excavations suggest that any city that enjoyed royal patronage would boast of a building that could be described as a palace. Royal cities had a second surrounding wall that shut off the royal palace and its outbuildings, forming the acropolis of the city. Jerusalem had the equivalent in the City of David, which formerly was the Citadel of Zion (2 Sm 5:7-9).<\/p>\n<p>The OT’s references to palaces in Palestine are vague—for example, David’s palace (2 Sm 11:2, 9), the palace of Tirzah (1 Kgs 16:18) and Ahab’s palace in Jezreel (21:1). Even the references to Solomon’s palace in Jerusalem are quite imprecise. In 1 Kings 7:1-12 the construction of public and private buildings close to the temple went on for 13 years. Only the choicest of materials were used. But from the details supplied, it is quite impossible to reproduce plans of the House of the Forest of Lebanon, the Porch of Pillars, the Porch of the Throne, the palace for Solomon’s Egyptian wife, or the royal palace. What the situation of these buildings was in relation to one another is matter only for conjecture. Round about the whole complex was a great court of hewn stones and cedar beams.<\/p>\n<p>Forced labor was universal in the ancient Near East. Samuel’s warning that a king would introduce the system into Israel (1 Sm 8:12-17) was fulfilled, and it came to full development under Solomon when he undertook his massive building program, including his palace. Solomon raised his workforce from all over Israel. The system incited Jeroboam to revolt (1 Kgs 12:4, 16). King Asa used it (15:22), and it continued on into Jeremiah’s time (Jer 22:13). Nehemiah’s builders were volunteers (see Neh 3:5).<\/p>\n<p>Prominent among Solomon’s royal buildings was the temple. Apparently, it stood in the middle of a courtyard called the inner court (1 Kgs 6:36), by contrast with the great court (7:12), which included both the temple and the palace. The palace itself had an inner court too (v 8), the northern wall of which was common to the inner court of the temple. Hence it was but a step from the king’s domain to the Lord’s domain.<\/p>\n<p>The king’s enthronement took place in the palace, in the Porch of the Throne (1 Kgs 1:46; 2 Kgs 11:19). When he took his seat on the throne, it marked his assumption of power (1 Kgs 16:11; 2 Kgs 13:13). Solomon’s throne in his palace became the symbol of royal power, although his throne was still called the throne of David (1 Kgs 2:24, 45; Is 9:7). Solomon’s palace throne is described as one of the wonders of the world (1 Kgs 10:18-20). It was around this throne that the high officials came to do him homage (1:47).<\/p>\n<p>The king’s daughters lived in the palace until their marriage under the care of women (2 Sm 13:7). They wore a distinctive dress (vv 18-19). The king’s sons were reared in the palace by nurses (2 Kgs 11:2) and tutored under leading men of the city (10:1, 6-7), until they were able to perform certain duties at the court (2 Sm 8:18; 1 Chr 18:17). Then they led an independent life and were provided for by the king (2 Chr 21:3). Amnon evidently lived outside the palace (2 Sm 13:5), and Absalom had his own house (13:20; 14:24), lands, and livestock (13:23; 14:30). Palace or court officials surrounded the royal family (1 Kgs 10:4-5). Whatever their office, they were called the king’s “servants.” There were those “who saw the king’s face,” meaning they were admitted to the king’s presence (2 Sm 14:24, 28, 32), or stood before the king (1 Sm 16:21-22; Jer 52:12). It was a signal mark of favor to be admitted to the royal table (2 Sm 9:7, 13).<\/p>","summary_ro":"PALACE Residence for royalty. Excavations suggest that any city that enjoyed royal patronage would boast of a building that could be described as a palace. Royal cities had a second surrounding wall that shut off the royal palace and its outbuildings, forming the acropolis of the city. Jerusalem had the equivalent in the City of David, which formerly was the Citadel of Zion (2 Sm 5:7-9). The OT’s references to palaces in Palestine are vague—for example, David’s palace (2 Sm 11:2, 9), the pala...","summary_en":"PALACE Residence for royalty. Excavations suggest that any city that enjoyed royal patronage would boast of a building that could be described as a palace. Royal cities had a second surrounding wall that shut off the royal palace and its outbuildings, forming the acropolis of the city. Jerusalem had the equivalent in the City of David, which formerly was the Citadel of Zion (2 Sm 5:7-9). The OT’s references to palaces in Palestine are vague—for example, David’s palace (2 Sm 11:2, 9), the pala...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"50":[{"id":3124,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Asylum*","title_en":"Asylum*","content_ro":"<h3>ASYLUM*<\/h3>\n<p>Place of refuge where a fugitive from justice is immune to arrest or retribution; also, the protection afforded by such a place. An equivalent term is “sanctuary” (originally meaning “holy place”), from the ancient custom of seeking asylum at an altar or in a temple. Thus Adonijah (1 Kgs 1:50-53) and Joab (1 Kgs 2:28-31) both sought sanctuary from King Solomon at the altar of the tabernacle. In the law of Moses asylum was provided through the establishment of cities of refuge. <em>See<\/em> Cities of Refuge.<\/p>","content_en":"<h3>ASYLUM*<\/h3>\n<p>Place of refuge where a fugitive from justice is immune to arrest or retribution; also, the protection afforded by such a place. An equivalent term is “sanctuary” (originally meaning “holy place”), from the ancient custom of seeking asylum at an altar or in a temple. Thus Adonijah (1 Kgs 1:50-53) and Joab (1 Kgs 2:28-31) both sought sanctuary from King Solomon at the altar of the tabernacle. In the law of Moses asylum was provided through the establishment of cities of refuge. <em>See<\/em> Cities of Refuge.<\/p>","summary_ro":"ASYLUM* Place of refuge where a fugitive from justice is immune to arrest or retribution; also, the protection afforded by such a place. An equivalent term is “sanctuary” (originally meaning “holy place”), from the ancient custom of seeking asylum at an altar or in a temple. Thus Adonijah (1 Kgs 1:50-53) and Joab (1 Kgs 2:28-31) both sought sanctuary from King Solomon at the altar of the tabernacle. In the law of Moses asylum was provided through the establishment of cities of refuge. See Cit...","summary_en":"ASYLUM* Place of refuge where a fugitive from justice is immune to arrest or retribution; also, the protection afforded by such a place. An equivalent term is “sanctuary” (originally meaning “holy place”), from the ancient custom of seeking asylum at an altar or in a temple. Thus Adonijah (1 Kgs 1:50-53) and Joab (1 Kgs 2:28-31) both sought sanctuary from King Solomon at the altar of the tabernacle. In the law of Moses asylum was provided through the establishment of cities of refuge. See Cit...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16696,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Horn","title_en":"Horn","content_ro":"<h3>HORN<\/h3>\n<li>1. Musical instrument frequently made from a ram’s horn. <em>See<\/em> Musical Instruments (Hatzotzrot).<\/li>\n<li>2. Figuratively, a symbol of power (1 Kgs 22:11) expressing dominance over the weak (Ez 34:21), forces of destruction (Zec 1:18-21), and deliverance from oppression (1 Kgs 22:11; 2 Chr 18:10). Thus, the horn has two connotations: rescue and force (2 Sm 22:3; Ps 18:2). The sprouting of the horn referred to in Psalm 132:17 could mean the continuation of the kingly line. Psalm 75:10 declares that the horns of the wicked shall be cut off but those of the righteous exalted. The symbolic imagery in Daniel and Revelation reinforces the use of the horn to represent power and authority (Dn 7–8; Rv 13, 17).<\/li>\n<li>3. A container. The ram’s horn, goat’s horn, and horn of a wild ox were used as containers for liquid. They were also ceremonial receptacles for oil (1 Sm 16:1, 13; 1 Kgs 1:39). Cows’ horns were forbidden for any religious or ceremonial use.<\/li>\n<li>4. Four horn-shaped projections jutting from the four corners of the tabernacle and temple altars (Ex 27:2; 30:2-3). These altar horns were coated with sacrificial blood and denoted an area of sanctuary (Ex 29:12; Lv 4:7, 18; 1 Kgs 1:50-51).<\/li>","content_en":"<h3>HORN<\/h3>\n<li>1. Musical instrument frequently made from a ram’s horn. <em>See<\/em> Musical Instruments (Hatzotzrot).<\/li>\n<li>2. Figuratively, a symbol of power (1 Kgs 22:11) expressing dominance over the weak (Ez 34:21), forces of destruction (Zec 1:18-21), and deliverance from oppression (1 Kgs 22:11; 2 Chr 18:10). Thus, the horn has two connotations: rescue and force (2 Sm 22:3; Ps 18:2). The sprouting of the horn referred to in Psalm 132:17 could mean the continuation of the kingly line. Psalm 75:10 declares that the horns of the wicked shall be cut off but those of the righteous exalted. The symbolic imagery in Daniel and Revelation reinforces the use of the horn to represent power and authority (Dn 7–8; Rv 13, 17).<\/li>\n<li>3. A container. The ram’s horn, goat’s horn, and horn of a wild ox were used as containers for liquid. They were also ceremonial receptacles for oil (1 Sm 16:1, 13; 1 Kgs 1:39). Cows’ horns were forbidden for any religious or ceremonial use.<\/li>\n<li>4. Four horn-shaped projections jutting from the four corners of the tabernacle and temple altars (Ex 27:2; 30:2-3). These altar horns were coated with sacrificial blood and denoted an area of sanctuary (Ex 29:12; Lv 4:7, 18; 1 Kgs 1:50-51).<\/li>","summary_ro":"HORN 1. Musical instrument frequently made from a ram’s horn. See Musical Instruments (Hatzotzrot). 2. Figuratively, a symbol of power (1 Kgs 22:11) expressing dominance over the weak (Ez 34:21), forces of destruction (Zec 1:18-21), and deliverance from oppression (1 Kgs 22:11; 2 Chr 18:10). Thus, the horn has two connotations: rescue and force (2 Sm 22:3; Ps 18:2). The sprouting of the horn referred to in Psalm 132:17 could mean the continuation of the kingly line. Psalm 75:10 declares that ...","summary_en":"HORN 1. Musical instrument frequently made from a ram’s horn. See Musical Instruments (Hatzotzrot). 2. Figuratively, a symbol of power (1 Kgs 22:11) expressing dominance over the weak (Ez 34:21), forces of destruction (Zec 1:18-21), and deliverance from oppression (1 Kgs 22:11; 2 Chr 18:10). Thus, the horn has two connotations: rescue and force (2 Sm 22:3; Ps 18:2). The sprouting of the horn referred to in Psalm 132:17 could mean the continuation of the kingly line. Psalm 75:10 declares that ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36651,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Tabernacle","title_en":"Tabernacle","content_ro":"<h3>TABERNACLE<\/h3>\n<p>Place of worship during the earliest years of the history of Israel.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Names for the Tabernacle<\/p>\n<p>• Background<\/p>\n<p>• The Tabernacle and Its Furniture<\/p>\n<p>• The Tabernacle Proper<\/p>\n<p>• The Outer Court and Its Furnishings<\/p>\n<p>• The Construction and Consecration of the Tabernacle<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>The tabernacle was the precursor of the temple during most of the period between the formation of Israel at Sinai and its final establishment in the Promised Land in the early period of the monarchy. A portable sanctuary in keeping with the demand for easy mobility, it was the symbol of God’s presence with his people and, therefore, of his availability, as well as a place where his will was communicated. At an early period it was anticipated that, when peace and security had been secured, a permanent national shrine would be established (Dt 12:10-11). This was not realized until the time of Solomon, when the temple was erected (2 Sm 7:10-13; 1 Kgs 5:1-5). Historical events, as well as the similarities in construction and underlying theology, illustrate the close connection between the tabernacle and temple.<\/p>\n\n<p class=\"h2\" id=\"NamesfortheTabernacle\">Names for the Tabernacle<\/p>\n<p>Several words and descriptive phrases are used:<\/p>\n<p>1. “Sacred residence,” “sanctuary,“ or “holy place” (Ex 25:8; Lv 10:17-18) derive from the verb “to be holy.”<\/p>\n<li>2. “The tent” occurs 19 times and is also found in expressions such as “the tent of the testimony” (Nm 9:15), “the tent of the Lord” (1 Kgs 2:28-30), “the house of the tent” (1 Chr 9:23), and “the tent of meeting” (e.g., Ex 33:7). The last name appears approximately 130 times. The word involves the concept of meeting by appointment and designates the tabernacle as the place where God met with Moses and his people to make known his will.<\/li>\n<li>3. “Dwelling place” is the literal meaning of “tabernacle.” In Exodus 25:9 the word indicates the whole tabernacle (including the outer court), but in Exodus 26:1 it refers to the tabernacle proper (that included the Holy Place and the Holy of Holies). A variant of this is “the tabernacle of the testimony” (Ex 38:21; <span>nlt<\/span> “Tabernacle of the Covenant”), which, with other expressions like “the tent of the testimony,” stresses the presence of the two tablets of the law.<\/li>\n<li>4. “The house of the <span>Lord<\/span>” (Ex 23:19).<\/li>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The three-part construction of the tabernacle, composed of a general area and two restricted areas, was not unique. In other developed religions that included an organized priesthood there were three main levels of approach: one for all members of the community; one for the priests generally; and one for the chief religious leaders, which was an inner sanctuary, conceived as the dwelling place of the deity. Excavations of heathen sanctuaries in Palestine and Syria in the pre-Israelite period have revealed this type of divided sanctuary.<\/p>\n<p>There is also widespread evidence of the use of portable, often complex, prefabricated structures during the second millennium <span>BC<\/span>, usually as either staterooms for kings and other high dignitaries, or as sanctuaries. Rulers of settled communities used these structures when traveling to other areas within their kingdoms (e.g., Egypt and, to a lesser extent, Canaan). Also, nomadic or seminomadic peoples, such as the Midianites, used portable sanctuaries. In pre-Mosaic Egypt, craftsmen used techniques similar to those used in the construction of the tabernacle.<\/p>\n<p class=\"h2\" id=\"TheTabernacleandItsFurniture\">The Tabernacle and Its Furniture<\/p>\n<p>The book of Exodus (Ex 25–40) describes the tabernacle and its furnishings in detail. The materials used included items ranging from precious to common materials. Three metals are mentioned in descending order of importance: gold, copper, and silver. Gold alone was employed in the principal sanctuary furnishings. The total amount of metals used was approximately one ton (.9 metric ton) of gold, three of copper, and four of silver (38:24-31). The relatively large amount of silver came from an offering (30:11-16), which augmented the silver and gold already given by the Egyptians (12:35).<\/p>\n<p>Significantly, in God’s building specifications, the starting point was the furniture of the inner sanctuary (the Holy Place and the Holy of Holies). In the actual construction, this furniture was made after the tabernacle itself, presumably so that it could be immediately and adequately housed (Ex 25:9–27:19; cf. 36:8–37:28).<\/p>\n<p>The first item listed was the ark, the only furniture in the Holy of Holies. It was a wooden box sheathed in gold, approximately three and three-quarters feet (1.1 meters) long, with a width and height of two and a quarter feet (.7 meter). The supreme symbol of the covenant relationship between God and Israel, it was often called “the ark of the covenant of the <span>Lord<\/span>” (Dt 10:8). Unlike contemporary arks in some neighboring countries, it contained no representation of the deity, only the Ten Commandments (Ex 25:16), a jar of manna (16:33), and Aaron’s rod (Nm 17:10)—all symbolic of various aspects of God’s provision (see Heb 9:4).<\/p>\n<p>The ark was transported by two poles that passed through rings attached to each lower corner (Ex 25:13-15). These poles, left in place, projected underneath the veil into the Holy Place, serving as a reminder of the presence of the unseen ark.<\/p>\n<p>Resting upon the ark was the mercy seat (<span>nlt<\/span> “atonement cover”), a rectangular slab of solid gold, to which were attached two cherubim. The inward-looking cherubim and the mercy seat formed a throne for the invisible God (Ex 25:22), who is frequently described as enthroned above or upon the cherubim (Pss 80:1; 99:1). The noun “mercy seat” comes from a verb meaning “to make atonement.” The mercy seat was sprinkled with blood at the climax of the annual Day of Atonement (Lv 16:14). The fact that the ark was placed <em>under<\/em> the mercy seat (Ex 25:21) signifies that the law was under God’s protection and explains the references to the ark as his footstool (e.g., Ps 132:7). Like the cherubim in the Garden of Eden (Gn 3:24), those in the Holy of Holies probably had a similar protective function. In the ancient world, symbolic winged creatures like the cherubim were frequently placed as guardians of thrones and important buildings.<\/p>\n<p>Like the ark, the portable table of the bread of the Presence (Ex 25:30) was made of acacia wood overlaid with gold. It was marginally smaller, with a length of three feet (.9 meter), a width of one and a half feet (.5 meter) and a height of two and a quarter feet (.7 meter). The various auxiliary vessels and implements are detailed (v 29); presumably the dishes would be used for carrying the bread. On each Sabbath day, 12 loaves, symbolizing God’s provision for the 12 tribes of Israel, were placed in two rows on the table (Lv 24:5-9). The table was located in the Holy Place, on the north side.<\/p>\n<p>On the south side was the seven-branched golden lampstand (Ex 25:31-39; 37:17-24; 40:24). It was the most impressive item of furniture in the Holy Place; like the cherubim and the mercy seat, it was made of pure gold. Six golden branches, three on either side, extended from a central shaft, and the whole lampstand was ornamented with almond flowers. From the biblical evidence, it is not clear whether the lampstand gave continuous illumination (Ex 27:20; Lv 24:2) or night light only (1 Sm 3:3 in most versions). Leviticus 24:4 strongly supports the former, and the reference in 1 Samuel probably reflects the laxity that had crept in during the period of the judges. In Scripture, the golden lampstand symbolizes the continuing witness of the covenant community (Zec 4:1-7; Rv 2:1). The precise attention to the smallest detail is well illustrated in the listing of the supplementary items, all made of pure gold, required for the servicing of the lamps. Without this precise attention, the light would soon grow dim, and the sanctuary itself be defiled by carbon deposits (Ex 25:38). Moreover, only the best-quality olive oil was used, thus ensuring the brightest possible light (27:20).<\/p>\n<p>The altar of incense (Ex 30:1-10) may have been deliberately played down to give greater prominence to the sacrificial altar in the outer court, which is frequently referred to as <em>“the<\/em> altar.” In order to distinguish the altar of incense from the bronze altar of sacrifice, the former was called “the golden altar” (40:5). The altar of incense was located in the Holy Place, immediately opposite the ark in the Holy of Holies but just outside the veil, between the table of the bread of the Presence and the lampstand. Made of acacia wood overlaid with gold, it was 18 inches (45.7 centimeters) square and 3 feet (.9 meter) high, with horns and a golden molding around the four sides. Like the ark, it was made readily portable by the provision of rings and carrying poles. The altar was used for the offering of incense every morning and evening and for anointing the horns for the yearly atonement (30:7-10). The incense from a special recipe was forbidden for secular use. Originally, incense indicated something that ascended from a sacrifice, a pleasing aroma to God. Incense acknowledged God in worship (Mal 1:11) and at an early date signified the prayers of the godly (Ps 141:2). It also concealed God from human eyes (Lv 16:13).<\/p>\n<p class=\"h2\" id=\"TheTabernacleProper\">The Tabernacle Proper<\/p>\n<p>The tabernacle was fundamentally a tent structure supported on a rigid framework. As with most of the other items, a triplication of detail underlines the importance of the tabernacle proper. The specifications are given in Exodus 26, the construction in Exodus 36:8-38, and the final erection in Exodus 40:16-19. The overall dimensions were approximately 45 feet (13.7 meters) long, 15 feet (4.6 meters) wide, and 15 feet high.<\/p>\n<p>The basic framework was a series of upright supports, each 15 feet (4.6 meters) high and 2½ feet (.7 meters) wide, and each standing on two silver bases (Ex 26:15-25). Scholars used to think these supports or frames were solid planks of acacia wood, but most modern scholars accept that each comprised two upright sides connected by horizontal pieces like a ladder. Such sections would be considerably stronger, would keep their shape better, and would allow a view of the beautiful inner layer of curtains from within the sanctuary. On the south and north sides were 20 such frames, with 6 more at the western end. In addition, on the western side were two corner pieces to which all the walls were attached by clasps (vv 23-25). A series of bars, which passed through gold rings attached to each upright frame, provided further security and alignment (vv 26-29). There were five such bars on each of the three sides. The central one on both the south and the north sides extended the entire length; the other four probably extended halfway, so that each frame was effectively secured by three bars. All the wooden sections were sheathed in gold.<\/p>\n<p>Over this framework several layers of coverings formed the top, sides, and back of the tabernacle. The first layer of ten linen curtains was dyed blue, purple, and scarlet, and embroidered with cherubim (Ex 26:1-6; 36:8-13). Each measured 42 feet by 6 feet (12.8 meters by 1.8 meters). Pairs joined along their length formed five sets of curtains. The two large curtains were themselves attached with 50 golden clasps that passed through a similar number of loops in each. Probably the curtains were stretched over the structure like a tablecloth.<\/p>\n<p>Eleven curtains or tarpaulins of goat hair, each 45 feet by 6 feet (13.7 meters by 1.8 meters), formed the next layer. These were divided into two sets by joining together five and six curtains respectively, and were linked using a similar method as the under curtain, except that bronze clasps instead of gold were used. The extra length of the goat-hair tarpaulins provided an overlap to protect the under curtain, and the larger tarpaulin overlapped at both the front and the rear of the tabernacle (Ex 26:7-9, 12-13). Two further layers ensured complete weatherproofing, one of ram’s skins dyed red and one of goatskins.<\/p>\n<p>A veil made of the same material as the under curtaining divided the sanctuary and hung under the golden clasps that joined the two curtains, supported by four pillars of acacia wood plated with gold and resting in silver bases. The cherubim on both the veil and the curtains were symbolic guardians of the sanctuary. The positioning of the veil made the Holy of Holies a perfect cube of 15 feet (4.6 meters). The layers of overlapping material and the attention given to the joints emphasizes the darkness of the innermost shrine. God was surrounded by darkness, carefully isolated from any unauthorized sight (Ps 97:2). The Holy Place occupied an area 30 feet by 15 feet (9.1 meters by 4.6 meters), exactly twice the area of the Holy of Holies. A screen made from the same fabric as the main curtain stood between the Holy Place and the outer court and hung from golden hooks on five posts of acacia wood, overlaid with gold and resting on bronze sockets. There is no mention of embroidered seraphim on this section, which formed the tabernacle’s eastern wall.<\/p>\n<p>The tabernacle, while probably having a somewhat squat appearance suggestive of strength, could be easily dismantled, transported, and reassembled. By the standards of that age, it was a fit dwelling place for God, constructed by the best human skills and the highest quality materials.<\/p>\n<p class=\"h2\" id=\"TheOuterCourtandItsFurnishings\">The Outer Court and Its Furnishings<\/p>\n<p>The court of the tabernacle was a rectangle 150 feet (45.7 meters) long on the north and south sides and 75 feet (22.9 meters) wide on the east and west (Ex 27:9-18; 38:9-19). The tabernacle itself was at the western end. Curtains of fine-twined linen 7½ feet (2.3 meters) high screened the entire tabernacle area. In the eastern section, there was a central entrance, 30 feet (9.1 meters) wide. An embroidered curtain of the same height screened this doorway, which was probably recessed to facilitate entrance on either side. Silver rods supported all the curtains. These rods passed through silver hooks attached to the silver-plated posts that rested on bronze bases (38:17).<\/p>\n<p>The altar of burnt offering (Ex 27:1-8; 38:1-7), at the eastern end of the court adjacent to the entrance (40:29), was a reminder that there could be no approach to God except by the place of sacrifice. Seven feet (2.1 meters) square and four and a half feet (1.4 meters) high, it was small in comparison to the gigantic altar in Solomon’s temple (2 Chr 4:1). Basically, it was a hollow wooden framework overlaid with bronze, light enough to be carried on bronze-plated poles that passed through bronze rings at each corner. The grating (Ex 27:4-5) was probably inside the altar at the middle, although some scholars believe that it extended around the lower, outer sides of the altar, to provide draft and to allow the sacrificial blood to flow to the base of the altar. The horns, possibly symbolizing the sacrificial victims, could be used to tether the animals about to be sacrificed. In Israel, a person could claim sanctuary by clinging to the horns of the altar (e.g., 1 Kgs 1:50), with the possible symbolism that he was offering himself as a sacrifice to God and so claiming his protection. The lower part of the altar may have been partly filled with earth to absorb the blood (Ex 20:24). All the accessories were bronze: ash buckets, shovels for removing the ashes and filling the base with earth, basins for the blood, carcass hooks, and fire pans (27:3).<\/p>\n<p>No specifications concerning the size of the laver (<span>nlt<\/span> “washbasin”) have survived (Ex 30:17-20; 38:8). It was made from the mirrors of the women who served at the entrance to the court. The laver stood between the altar of sacrifice and the tabernacle. Failure to wash at the laver prior to ministering was punishable by death—a solemn reminder of the need for cleanliness and obedience before undertaking any task for God. The bronze pedestal may have been merely a support for the laver, but possibly it incorporated a lower basin in which the priests could wash their feet.<\/p>\n<p class=\"h2\" id=\"TheConstructionandConsecrationoftheTabernacle\">The Construction and Consecration of the Tabernacle<\/p>\n<p>The God-given specifications required skills beyond the capabilities of Moses and Aaron. Prominent in the construction were Bezalel and Oholiab (Ex 30:1-11), with a large supporting group of experts, who must have learned their craftsmanship in Egypt. In a remarkable community effort, the Israelites gave so generously that the flow of gifts had to be stopped (35:20-24; 36:4-7). In addition, many gave of their special skills (35:25-29).<\/p>\n<p>When all the items had been completed and placed in position (Ex 40:1-33), every piece except the mercy seat and the cherubim was anointed with special oil (30:22-33; 40:9-11) and symbolically consecrated for its particular function. The climax came when the glory of the Lord filled the tabernacle (40:34). He came to be present among his people, and thereafter the cloud by day and fire by night provided reassurance concerning his presence and guidance. Yet there could be no laxity in approaching him, and even Moses was excluded from the Holy of Holies. The tabernacle was erected exactly one year after the deliverance from Egypt and a mere nine months after the Sinai revelation.<\/p>\n<p>Thereafter, when Israel camped, the Levites surrounded the tabernacle on three sides (Nm 1:53), with the families of Moses and Aaron occupying the remaining eastern side (Nm 3:14-38). This prevented any unauthorized intrusion into the sacred area. When the tabernacle was moved, the dismantlement was carefully regulated (4:5-15). The Kohathites were responsible for transporting the more sacred items, using the carrying poles; the Gershonites dealt with all the soft furnishings, the altar of sacrifice, and its accessories; and the Merarites carried the hard furnishings, such as the frames, bars, and bases. Even on the march, the tabernacle remained central, with six tribes preceding and the remaining six following (Nm 2).<\/p>\n<p><em>See also<\/em> Temple.<\/p>","content_en":"<h3>TABERNACLE<\/h3>\n<p>Place of worship during the earliest years of the history of Israel.<\/p>\n<p>Preview<\/p>\n<p>• Introduction<\/p>\n<p>• Names for the Tabernacle<\/p>\n<p>• Background<\/p>\n<p>• The Tabernacle and Its Furniture<\/p>\n<p>• The Tabernacle Proper<\/p>\n<p>• The Outer Court and Its Furnishings<\/p>\n<p>• The Construction and Consecration of the Tabernacle<\/p>\n<p class=\"h2\" id=\"Introduction\">Introduction<\/p>\n<p>The tabernacle was the precursor of the temple during most of the period between the formation of Israel at Sinai and its final establishment in the Promised Land in the early period of the monarchy. A portable sanctuary in keeping with the demand for easy mobility, it was the symbol of God’s presence with his people and, therefore, of his availability, as well as a place where his will was communicated. At an early period it was anticipated that, when peace and security had been secured, a permanent national shrine would be established (Dt 12:10-11). This was not realized until the time of Solomon, when the temple was erected (2 Sm 7:10-13; 1 Kgs 5:1-5). Historical events, as well as the similarities in construction and underlying theology, illustrate the close connection between the tabernacle and temple.<\/p>\n\n<p class=\"h2\" id=\"NamesfortheTabernacle\">Names for the Tabernacle<\/p>\n<p>Several words and descriptive phrases are used:<\/p>\n<p>1. “Sacred residence,” “sanctuary,“ or “holy place” (Ex 25:8; Lv 10:17-18) derive from the verb “to be holy.”<\/p>\n<li>2. “The tent” occurs 19 times and is also found in expressions such as “the tent of the testimony” (Nm 9:15), “the tent of the Lord” (1 Kgs 2:28-30), “the house of the tent” (1 Chr 9:23), and “the tent of meeting” (e.g., Ex 33:7). The last name appears approximately 130 times. The word involves the concept of meeting by appointment and designates the tabernacle as the place where God met with Moses and his people to make known his will.<\/li>\n<li>3. “Dwelling place” is the literal meaning of “tabernacle.” In Exodus 25:9 the word indicates the whole tabernacle (including the outer court), but in Exodus 26:1 it refers to the tabernacle proper (that included the Holy Place and the Holy of Holies). A variant of this is “the tabernacle of the testimony” (Ex 38:21; <span>nlt<\/span> “Tabernacle of the Covenant”), which, with other expressions like “the tent of the testimony,” stresses the presence of the two tablets of the law.<\/li>\n<li>4. “The house of the <span>Lord<\/span>” (Ex 23:19).<\/li>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The three-part construction of the tabernacle, composed of a general area and two restricted areas, was not unique. In other developed religions that included an organized priesthood there were three main levels of approach: one for all members of the community; one for the priests generally; and one for the chief religious leaders, which was an inner sanctuary, conceived as the dwelling place of the deity. Excavations of heathen sanctuaries in Palestine and Syria in the pre-Israelite period have revealed this type of divided sanctuary.<\/p>\n<p>There is also widespread evidence of the use of portable, often complex, prefabricated structures during the second millennium <span>BC<\/span>, usually as either staterooms for kings and other high dignitaries, or as sanctuaries. Rulers of settled communities used these structures when traveling to other areas within their kingdoms (e.g., Egypt and, to a lesser extent, Canaan). Also, nomadic or seminomadic peoples, such as the Midianites, used portable sanctuaries. In pre-Mosaic Egypt, craftsmen used techniques similar to those used in the construction of the tabernacle.<\/p>\n<p class=\"h2\" id=\"TheTabernacleandItsFurniture\">The Tabernacle and Its Furniture<\/p>\n<p>The book of Exodus (Ex 25–40) describes the tabernacle and its furnishings in detail. The materials used included items ranging from precious to common materials. Three metals are mentioned in descending order of importance: gold, copper, and silver. Gold alone was employed in the principal sanctuary furnishings. The total amount of metals used was approximately one ton (.9 metric ton) of gold, three of copper, and four of silver (38:24-31). The relatively large amount of silver came from an offering (30:11-16), which augmented the silver and gold already given by the Egyptians (12:35).<\/p>\n<p>Significantly, in God’s building specifications, the starting point was the furniture of the inner sanctuary (the Holy Place and the Holy of Holies). In the actual construction, this furniture was made after the tabernacle itself, presumably so that it could be immediately and adequately housed (Ex 25:9–27:19; cf. 36:8–37:28).<\/p>\n<p>The first item listed was the ark, the only furniture in the Holy of Holies. It was a wooden box sheathed in gold, approximately three and three-quarters feet (1.1 meters) long, with a width and height of two and a quarter feet (.7 meter). The supreme symbol of the covenant relationship between God and Israel, it was often called “the ark of the covenant of the <span>Lord<\/span>” (Dt 10:8). Unlike contemporary arks in some neighboring countries, it contained no representation of the deity, only the Ten Commandments (Ex 25:16), a jar of manna (16:33), and Aaron’s rod (Nm 17:10)—all symbolic of various aspects of God’s provision (see Heb 9:4).<\/p>\n<p>The ark was transported by two poles that passed through rings attached to each lower corner (Ex 25:13-15). These poles, left in place, projected underneath the veil into the Holy Place, serving as a reminder of the presence of the unseen ark.<\/p>\n<p>Resting upon the ark was the mercy seat (<span>nlt<\/span> “atonement cover”), a rectangular slab of solid gold, to which were attached two cherubim. The inward-looking cherubim and the mercy seat formed a throne for the invisible God (Ex 25:22), who is frequently described as enthroned above or upon the cherubim (Pss 80:1; 99:1). The noun “mercy seat” comes from a verb meaning “to make atonement.” The mercy seat was sprinkled with blood at the climax of the annual Day of Atonement (Lv 16:14). The fact that the ark was placed <em>under<\/em> the mercy seat (Ex 25:21) signifies that the law was under God’s protection and explains the references to the ark as his footstool (e.g., Ps 132:7). Like the cherubim in the Garden of Eden (Gn 3:24), those in the Holy of Holies probably had a similar protective function. In the ancient world, symbolic winged creatures like the cherubim were frequently placed as guardians of thrones and important buildings.<\/p>\n<p>Like the ark, the portable table of the bread of the Presence (Ex 25:30) was made of acacia wood overlaid with gold. It was marginally smaller, with a length of three feet (.9 meter), a width of one and a half feet (.5 meter) and a height of two and a quarter feet (.7 meter). The various auxiliary vessels and implements are detailed (v 29); presumably the dishes would be used for carrying the bread. On each Sabbath day, 12 loaves, symbolizing God’s provision for the 12 tribes of Israel, were placed in two rows on the table (Lv 24:5-9). The table was located in the Holy Place, on the north side.<\/p>\n<p>On the south side was the seven-branched golden lampstand (Ex 25:31-39; 37:17-24; 40:24). It was the most impressive item of furniture in the Holy Place; like the cherubim and the mercy seat, it was made of pure gold. Six golden branches, three on either side, extended from a central shaft, and the whole lampstand was ornamented with almond flowers. From the biblical evidence, it is not clear whether the lampstand gave continuous illumination (Ex 27:20; Lv 24:2) or night light only (1 Sm 3:3 in most versions). Leviticus 24:4 strongly supports the former, and the reference in 1 Samuel probably reflects the laxity that had crept in during the period of the judges. In Scripture, the golden lampstand symbolizes the continuing witness of the covenant community (Zec 4:1-7; Rv 2:1). The precise attention to the smallest detail is well illustrated in the listing of the supplementary items, all made of pure gold, required for the servicing of the lamps. Without this precise attention, the light would soon grow dim, and the sanctuary itself be defiled by carbon deposits (Ex 25:38). Moreover, only the best-quality olive oil was used, thus ensuring the brightest possible light (27:20).<\/p>\n<p>The altar of incense (Ex 30:1-10) may have been deliberately played down to give greater prominence to the sacrificial altar in the outer court, which is frequently referred to as <em>“the<\/em> altar.” In order to distinguish the altar of incense from the bronze altar of sacrifice, the former was called “the golden altar” (40:5). The altar of incense was located in the Holy Place, immediately opposite the ark in the Holy of Holies but just outside the veil, between the table of the bread of the Presence and the lampstand. Made of acacia wood overlaid with gold, it was 18 inches (45.7 centimeters) square and 3 feet (.9 meter) high, with horns and a golden molding around the four sides. Like the ark, it was made readily portable by the provision of rings and carrying poles. The altar was used for the offering of incense every morning and evening and for anointing the horns for the yearly atonement (30:7-10). The incense from a special recipe was forbidden for secular use. Originally, incense indicated something that ascended from a sacrifice, a pleasing aroma to God. Incense acknowledged God in worship (Mal 1:11) and at an early date signified the prayers of the godly (Ps 141:2). It also concealed God from human eyes (Lv 16:13).<\/p>\n<p class=\"h2\" id=\"TheTabernacleProper\">The Tabernacle Proper<\/p>\n<p>The tabernacle was fundamentally a tent structure supported on a rigid framework. As with most of the other items, a triplication of detail underlines the importance of the tabernacle proper. The specifications are given in Exodus 26, the construction in Exodus 36:8-38, and the final erection in Exodus 40:16-19. The overall dimensions were approximately 45 feet (13.7 meters) long, 15 feet (4.6 meters) wide, and 15 feet high.<\/p>\n<p>The basic framework was a series of upright supports, each 15 feet (4.6 meters) high and 2½ feet (.7 meters) wide, and each standing on two silver bases (Ex 26:15-25). Scholars used to think these supports or frames were solid planks of acacia wood, but most modern scholars accept that each comprised two upright sides connected by horizontal pieces like a ladder. Such sections would be considerably stronger, would keep their shape better, and would allow a view of the beautiful inner layer of curtains from within the sanctuary. On the south and north sides were 20 such frames, with 6 more at the western end. In addition, on the western side were two corner pieces to which all the walls were attached by clasps (vv 23-25). A series of bars, which passed through gold rings attached to each upright frame, provided further security and alignment (vv 26-29). There were five such bars on each of the three sides. The central one on both the south and the north sides extended the entire length; the other four probably extended halfway, so that each frame was effectively secured by three bars. All the wooden sections were sheathed in gold.<\/p>\n<p>Over this framework several layers of coverings formed the top, sides, and back of the tabernacle. The first layer of ten linen curtains was dyed blue, purple, and scarlet, and embroidered with cherubim (Ex 26:1-6; 36:8-13). Each measured 42 feet by 6 feet (12.8 meters by 1.8 meters). Pairs joined along their length formed five sets of curtains. The two large curtains were themselves attached with 50 golden clasps that passed through a similar number of loops in each. Probably the curtains were stretched over the structure like a tablecloth.<\/p>\n<p>Eleven curtains or tarpaulins of goat hair, each 45 feet by 6 feet (13.7 meters by 1.8 meters), formed the next layer. These were divided into two sets by joining together five and six curtains respectively, and were linked using a similar method as the under curtain, except that bronze clasps instead of gold were used. The extra length of the goat-hair tarpaulins provided an overlap to protect the under curtain, and the larger tarpaulin overlapped at both the front and the rear of the tabernacle (Ex 26:7-9, 12-13). Two further layers ensured complete weatherproofing, one of ram’s skins dyed red and one of goatskins.<\/p>\n<p>A veil made of the same material as the under curtaining divided the sanctuary and hung under the golden clasps that joined the two curtains, supported by four pillars of acacia wood plated with gold and resting in silver bases. The cherubim on both the veil and the curtains were symbolic guardians of the sanctuary. The positioning of the veil made the Holy of Holies a perfect cube of 15 feet (4.6 meters). The layers of overlapping material and the attention given to the joints emphasizes the darkness of the innermost shrine. God was surrounded by darkness, carefully isolated from any unauthorized sight (Ps 97:2). The Holy Place occupied an area 30 feet by 15 feet (9.1 meters by 4.6 meters), exactly twice the area of the Holy of Holies. A screen made from the same fabric as the main curtain stood between the Holy Place and the outer court and hung from golden hooks on five posts of acacia wood, overlaid with gold and resting on bronze sockets. There is no mention of embroidered seraphim on this section, which formed the tabernacle’s eastern wall.<\/p>\n<p>The tabernacle, while probably having a somewhat squat appearance suggestive of strength, could be easily dismantled, transported, and reassembled. By the standards of that age, it was a fit dwelling place for God, constructed by the best human skills and the highest quality materials.<\/p>\n<p class=\"h2\" id=\"TheOuterCourtandItsFurnishings\">The Outer Court and Its Furnishings<\/p>\n<p>The court of the tabernacle was a rectangle 150 feet (45.7 meters) long on the north and south sides and 75 feet (22.9 meters) wide on the east and west (Ex 27:9-18; 38:9-19). The tabernacle itself was at the western end. Curtains of fine-twined linen 7½ feet (2.3 meters) high screened the entire tabernacle area. In the eastern section, there was a central entrance, 30 feet (9.1 meters) wide. An embroidered curtain of the same height screened this doorway, which was probably recessed to facilitate entrance on either side. Silver rods supported all the curtains. These rods passed through silver hooks attached to the silver-plated posts that rested on bronze bases (38:17).<\/p>\n<p>The altar of burnt offering (Ex 27:1-8; 38:1-7), at the eastern end of the court adjacent to the entrance (40:29), was a reminder that there could be no approach to God except by the place of sacrifice. Seven feet (2.1 meters) square and four and a half feet (1.4 meters) high, it was small in comparison to the gigantic altar in Solomon’s temple (2 Chr 4:1). Basically, it was a hollow wooden framework overlaid with bronze, light enough to be carried on bronze-plated poles that passed through bronze rings at each corner. The grating (Ex 27:4-5) was probably inside the altar at the middle, although some scholars believe that it extended around the lower, outer sides of the altar, to provide draft and to allow the sacrificial blood to flow to the base of the altar. The horns, possibly symbolizing the sacrificial victims, could be used to tether the animals about to be sacrificed. In Israel, a person could claim sanctuary by clinging to the horns of the altar (e.g., 1 Kgs 1:50), with the possible symbolism that he was offering himself as a sacrifice to God and so claiming his protection. The lower part of the altar may have been partly filled with earth to absorb the blood (Ex 20:24). All the accessories were bronze: ash buckets, shovels for removing the ashes and filling the base with earth, basins for the blood, carcass hooks, and fire pans (27:3).<\/p>\n<p>No specifications concerning the size of the laver (<span>nlt<\/span> “washbasin”) have survived (Ex 30:17-20; 38:8). It was made from the mirrors of the women who served at the entrance to the court. The laver stood between the altar of sacrifice and the tabernacle. Failure to wash at the laver prior to ministering was punishable by death—a solemn reminder of the need for cleanliness and obedience before undertaking any task for God. The bronze pedestal may have been merely a support for the laver, but possibly it incorporated a lower basin in which the priests could wash their feet.<\/p>\n<p class=\"h2\" id=\"TheConstructionandConsecrationoftheTabernacle\">The Construction and Consecration of the Tabernacle<\/p>\n<p>The God-given specifications required skills beyond the capabilities of Moses and Aaron. Prominent in the construction were Bezalel and Oholiab (Ex 30:1-11), with a large supporting group of experts, who must have learned their craftsmanship in Egypt. In a remarkable community effort, the Israelites gave so generously that the flow of gifts had to be stopped (35:20-24; 36:4-7). In addition, many gave of their special skills (35:25-29).<\/p>\n<p>When all the items had been completed and placed in position (Ex 40:1-33), every piece except the mercy seat and the cherubim was anointed with special oil (30:22-33; 40:9-11) and symbolically consecrated for its particular function. The climax came when the glory of the Lord filled the tabernacle (40:34). He came to be present among his people, and thereafter the cloud by day and fire by night provided reassurance concerning his presence and guidance. Yet there could be no laxity in approaching him, and even Moses was excluded from the Holy of Holies. The tabernacle was erected exactly one year after the deliverance from Egypt and a mere nine months after the Sinai revelation.<\/p>\n<p>Thereafter, when Israel camped, the Levites surrounded the tabernacle on three sides (Nm 1:53), with the families of Moses and Aaron occupying the remaining eastern side (Nm 3:14-38). This prevented any unauthorized intrusion into the sacred area. When the tabernacle was moved, the dismantlement was carefully regulated (4:5-15). The Kohathites were responsible for transporting the more sacred items, using the carrying poles; the Gershonites dealt with all the soft furnishings, the altar of sacrifice, and its accessories; and the Merarites carried the hard furnishings, such as the frames, bars, and bases. Even on the march, the tabernacle remained central, with six tribes preceding and the remaining six following (Nm 2).<\/p>\n<p><em>See also<\/em> Temple.<\/p>","summary_ro":"TABERNACLE Place of worship during the earliest years of the history of Israel. Preview • Introduction • Names for the Tabernacle • Background • The Tabernacle and Its Furniture • The Tabernacle Proper • The Outer Court and Its Furnishings • The Construction and Consecration of the Tabernacle Introduction The tabernacle was the precursor of the temple during most of the period between the formation of Israel at Sinai and its final establishment in the Promised Land in the early period of the ...","summary_en":"TABERNACLE Place of worship during the earliest years of the history of Israel. Preview • Introduction • Names for the Tabernacle • Background • The Tabernacle and Its Furniture • The Tabernacle Proper • The Outer Court and Its Furnishings • The Construction and Consecration of the Tabernacle Introduction The tabernacle was the precursor of the temple during most of the period between the formation of Israel at Sinai and its final establishment in the Promised Land in the early period of the ...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102115,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:50","title_en":"Study Note: 1 Împărați 1:50","content_ro":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","summary_ro":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","summary_en":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":129741,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:50","title_en":"Study Note: 1 Împărați 1:50","content_ro":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","summary_ro":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","summary_en":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145898,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:50","title_en":"Study Note: 1 Împărați 1:50","content_ro":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","summary_ro":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","summary_en":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":184993,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:50","title_en":"Study Note: 1 Împărați 1:50","content_ro":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","summary_ro":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","summary_en":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":200793,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:50","title_en":"Study Note: 1 Împărați 1:50","content_ro":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","summary_ro":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","summary_en":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":240245,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:50","title_en":"Study Note: 1 Împărați 1:50","content_ro":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","summary_ro":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","summary_en":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":256108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 1 Împărați 1:50","title_en":"Study Note: 1 Împărați 1:50","content_ro":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","content_en":"<p><strong>1:50-53<\/strong> Fearing for his life, <em>Adonijah<\/em> sought refuge at <em>the horns<\/em> (projections at the corners) <em>of the altar<\/em> (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. <em>Solomon<\/em> treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a troublemaker (1 Kgs 2:13-25).<\/p>","summary_ro":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","summary_en":"1:50-53 Fearing for his life, Adonijah sought refuge at the horns (projections at the corners) of the altar (Exod 27:2), hoping for mercy according to biblical precedent (cp. Exod 21:12-14). However, such protection was provided only for unintentional homicide, so Adonijah’s treason could only be forgiven by the king. Solomon treated him graciously on the condition that he remain loyal. Appearances aside, Adonijah was still looking for ways to usurp the kingship and was later killed as a trou...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116186,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Cetățile de scăpare","title_en":"The Cities of Refuge","content_ro":"<h3>Cetățile de scăpare<\/h3>\n<p>Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil.<\/p>\n<p>Dacă, după judecată, fugarul era găsit vinovat de crimă (și nu de ucidere neintenționată), era predat răzbunătorului și își primea pedeapsa cuvenită (Deut 19:12). Dacă era găsit nevinovat de crimă, cel care ucisese rămânea în cetatea de scăpare, unde i se acorda azil. Când murea marele preot, cel care ucisese era liber să se întoarcă acasă și nu mai era supus răzbunării sângelui. Această rânduială juridică plină de milă proteja țara de o întinare și mai mare prin sânge nevinovat (vezi Num 35:33).<\/p>\n<p>Nu era acceptabilă plata unei amenzi pentru a ispăși moartea unui alt om, chiar dacă acea moarte nu fusese premeditată (Num 35:31-33). Viața omului era prea prețioasă pentru a fi răscumpărată printr-o simplă plată. Când un om era ucis, fie intenționat, fie accidental, rezultatul era înstrăinare sau exil.<\/p>\n<p>Ispășirea nu vine ușor, nici în vremurile Israelului antic, nici în zilele noastre; fiecare persoană are nevoie de ispășire pentru restaurarea relației cu Dumnezeu (vezi Rom 3:23-26). Isus, Fiul lui Dumnezeu, oferă această împăcare prin lucrarea Sa ca Marele Preot suprem, care S-a adus pe Sine ca jertfă finală (vezi Heb 4:14–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"Cetățile de scăpare Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":154562,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Cetățile de scăpare","title_en":"The Cities of Refuge","content_ro":"<h3>Cetățile de scăpare<\/h3>\n<p>Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil.<\/p>\n<p>Dacă, după judecată, fugarul era găsit vinovat de crimă (și nu de ucidere neintenționată), era predat răzbunătorului și își primea pedeapsa cuvenită (Deut 19:12). Dacă era găsit nevinovat de crimă, cel care ucisese rămânea în cetatea de scăpare, unde i se acorda azil. Când murea marele preot, cel care ucisese era liber să se întoarcă acasă și nu mai era supus răzbunării sângelui. Această rânduială juridică plină de milă proteja țara de o întinare și mai mare prin sânge nevinovat (vezi Num 35:33).<\/p>\n<p>Nu era acceptabilă plata unei amenzi pentru a ispăși moartea unui alt om, chiar dacă acea moarte nu fusese premeditată (Num 35:31-33). Viața omului era prea prețioasă pentru a fi răscumpărată printr-o simplă plată. Când un om era ucis, fie intenționat, fie accidental, rezultatul era înstrăinare sau exil.<\/p>\n<p>Ispășirea nu vine ușor, nici în vremurile Israelului antic, nici în zilele noastre; fiecare persoană are nevoie de ispășire pentru restaurarea relației cu Dumnezeu (vezi Rom 3:23-26). Isus, Fiul lui Dumnezeu, oferă această împăcare prin lucrarea Sa ca Marele Preot suprem, care S-a adus pe Sine ca jertfă finală (vezi Heb 4:14–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"Cetățile de scăpare Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":171438,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Cetățile de scăpare","title_en":"The Cities of Refuge","content_ro":"<h3>Cetățile de scăpare<\/h3>\n<p>Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil.<\/p>\n<p>Dacă, după judecată, fugarul era găsit vinovat de crimă (și nu de ucidere neintenționată), era predat răzbunătorului și își primea pedeapsa cuvenită (Deut 19:12). Dacă era găsit nevinovat de crimă, cel care ucisese rămânea în cetatea de scăpare, unde i se acorda azil. Când murea marele preot, cel care ucisese era liber să se întoarcă acasă și nu mai era supus răzbunării sângelui. Această rânduială juridică plină de milă proteja țara de o întinare și mai mare prin sânge nevinovat (vezi Num 35:33).<\/p>\n<p>Nu era acceptabilă plata unei amenzi pentru a ispăși moartea unui alt om, chiar dacă acea moarte nu fusese premeditată (Num 35:31-33). Viața omului era prea prețioasă pentru a fi răscumpărată printr-o simplă plată. Când un om era ucis, fie intenționat, fie accidental, rezultatul era înstrăinare sau exil.<\/p>\n<p>Ispășirea nu vine ușor, nici în vremurile Israelului antic, nici în zilele noastre; fiecare persoană are nevoie de ispășire pentru restaurarea relației cu Dumnezeu (vezi Rom 3:23-26). Isus, Fiul lui Dumnezeu, oferă această împăcare prin lucrarea Sa ca Marele Preot suprem, care S-a adus pe Sine ca jertfă finală (vezi Heb 4:14–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"Cetățile de scăpare Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":210170,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Cetățile de scăpare","title_en":"The Cities of Refuge","content_ro":"<h3>Cetățile de scăpare<\/h3>\n<p>Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil.<\/p>\n<p>Dacă, după judecată, fugarul era găsit vinovat de crimă (și nu de ucidere neintenționată), era predat răzbunătorului și își primea pedeapsa cuvenită (Deut 19:12). Dacă era găsit nevinovat de crimă, cel care ucisese rămânea în cetatea de scăpare, unde i se acorda azil. Când murea marele preot, cel care ucisese era liber să se întoarcă acasă și nu mai era supus răzbunării sângelui. Această rânduială juridică plină de milă proteja țara de o întinare și mai mare prin sânge nevinovat (vezi Num 35:33).<\/p>\n<p>Nu era acceptabilă plata unei amenzi pentru a ispăși moartea unui alt om, chiar dacă acea moarte nu fusese premeditată (Num 35:31-33). Viața omului era prea prețioasă pentru a fi răscumpărată printr-o simplă plată. Când un om era ucis, fie intenționat, fie accidental, rezultatul era înstrăinare sau exil.<\/p>\n<p>Ispășirea nu vine ușor, nici în vremurile Israelului antic, nici în zilele noastre; fiecare persoană are nevoie de ispășire pentru restaurarea relației cu Dumnezeu (vezi Rom 3:23-26). Isus, Fiul lui Dumnezeu, oferă această împăcare prin lucrarea Sa ca Marele Preot suprem, care S-a adus pe Sine ca jertfă finală (vezi Heb 4:14–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"Cetățile de scăpare Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":226690,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Cetățile de scăpare","title_en":"The Cities of Refuge","content_ro":"<h3>Cetățile de scăpare<\/h3>\n<p>Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil.<\/p>\n<p>Dacă, după judecată, fugarul era găsit vinovat de crimă (și nu de ucidere neintenționată), era predat răzbunătorului și își primea pedeapsa cuvenită (Deut 19:12). Dacă era găsit nevinovat de crimă, cel care ucisese rămânea în cetatea de scăpare, unde i se acorda azil. Când murea marele preot, cel care ucisese era liber să se întoarcă acasă și nu mai era supus răzbunării sângelui. Această rânduială juridică plină de milă proteja țara de o întinare și mai mare prin sânge nevinovat (vezi Num 35:33).<\/p>\n<p>Nu era acceptabilă plata unei amenzi pentru a ispăși moartea unui alt om, chiar dacă acea moarte nu fusese premeditată (Num 35:31-33). Viața omului era prea prețioasă pentru a fi răscumpărată printr-o simplă plată. Când un om era ucis, fie intenționat, fie accidental, rezultatul era înstrăinare sau exil.<\/p>\n<p>Ispășirea nu vine ușor, nici în vremurile Israelului antic, nici în zilele noastre; fiecare persoană are nevoie de ispășire pentru restaurarea relației cu Dumnezeu (vezi Rom 3:23-26). Isus, Fiul lui Dumnezeu, oferă această împăcare prin lucrarea Sa ca Marele Preot suprem, care S-a adus pe Sine ca jertfă finală (vezi Heb 4:14–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"Cetățile de scăpare Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":265369,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Cetățile de scăpare","title_en":"The Cities of Refuge","content_ro":"<h3>Cetățile de scăpare<\/h3>\n<p>Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil.<\/p>\n<p>Dacă, după judecată, fugarul era găsit vinovat de crimă (și nu de ucidere neintenționată), era predat răzbunătorului și își primea pedeapsa cuvenită (Deut 19:12). Dacă era găsit nevinovat de crimă, cel care ucisese rămânea în cetatea de scăpare, unde i se acorda azil. Când murea marele preot, cel care ucisese era liber să se întoarcă acasă și nu mai era supus răzbunării sângelui. Această rânduială juridică plină de milă proteja țara de o întinare și mai mare prin sânge nevinovat (vezi Num 35:33).<\/p>\n<p>Nu era acceptabilă plata unei amenzi pentru a ispăși moartea unui alt om, chiar dacă acea moarte nu fusese premeditată (Num 35:31-33). Viața omului era prea prețioasă pentru a fi răscumpărată printr-o simplă plată. Când un om era ucis, fie intenționat, fie accidental, rezultatul era înstrăinare sau exil.<\/p>\n<p>Ispășirea nu vine ușor, nici în vremurile Israelului antic, nici în zilele noastre; fiecare persoană are nevoie de ispășire pentru restaurarea relației cu Dumnezeu (vezi Rom 3:23-26). Isus, Fiul lui Dumnezeu, oferă această împăcare prin lucrarea Sa ca Marele Preot suprem, care S-a adus pe Sine ca jertfă finală (vezi Heb 4:14–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"Cetățile de scăpare Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":281942,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Cetățile de scăpare","title_en":"The Cities of Refuge","content_ro":"<h3>Cetățile de scăpare<\/h3>\n<p>Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil.<\/p>\n<p>Dacă, după judecată, fugarul era găsit vinovat de crimă (și nu de ucidere neintenționată), era predat răzbunătorului și își primea pedeapsa cuvenită (Deut 19:12). Dacă era găsit nevinovat de crimă, cel care ucisese rămânea în cetatea de scăpare, unde i se acorda azil. Când murea marele preot, cel care ucisese era liber să se întoarcă acasă și nu mai era supus răzbunării sângelui. Această rânduială juridică plină de milă proteja țara de o întinare și mai mare prin sânge nevinovat (vezi Num 35:33).<\/p>\n<p>Nu era acceptabilă plata unei amenzi pentru a ispăși moartea unui alt om, chiar dacă acea moarte nu fusese premeditată (Num 35:31-33). Viața omului era prea prețioasă pentru a fi răscumpărată printr-o simplă plată. Când un om era ucis, fie intenționat, fie accidental, rezultatul era înstrăinare sau exil.<\/p>\n<p>Ispășirea nu vine ușor, nici în vremurile Israelului antic, nici în zilele noastre; fiecare persoană are nevoie de ispășire pentru restaurarea relației cu Dumnezeu (vezi Rom 3:23-26). Isus, Fiul lui Dumnezeu, oferă această împăcare prin lucrarea Sa ca Marele Preot suprem, care S-a adus pe Sine ca jertfă finală (vezi Heb 4:14–10:18).<\/p>\n<p><strong>Pasaje pentru studiu suplimentar<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","content_en":"<h3>The Cities of Refuge<\/h3>\n<p>The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum.<\/p>\n<p>If, after trial, the fugitive was convicted of murder (instead of involuntary manslaughter), he was turned over to the avenger and received his due punishment (Deut 19:12). If he was found innocent of murder, the slayer remained in the city of refuge, where he was granted asylum. When the high priest died, the slayer was free to return home and was no longer subject to blood revenge. This merciful legal arrangement protected the land from further pollution by innocent blood (see Num 35:33).<\/p>\n<p>It was not acceptable to pay a fine to atone for the death of another human being, even if that death was not premeditated (Num 35:31-33). Human life was too precious to be ransomed with a simple payment. When a human being was killed, whether deliberately or by accident, it resulted in alienation or exile.<\/p>\n<p>Atonement does not come easily, whether in ancient Israelite times or in our own day; each person is in need of atonement to restore their relationship with God (see Rom 3:23-26). Jesus, the Son of God, provides this reconciliation through his work as the Great High Priest who offered himself as the ultimate sacrifice (see Heb 4:14–10:18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Num 35:6-34; Deut 19:1-13; Josh 20:1-9; 21:13, 21, 27, 32, 38; 1 Kgs 1:50-53; 2:28-34<\/p>","summary_ro":"Cetățile de scăpare Cetățile de scăpare au fost construite pentru a-i proteja pe oamenii nevinovați de răzbunarea sângelui. Un răzbunător avea dreptul legal să-l omoare pe ucigaș (Num 35:19; vezi Gen 9:6). Dacă o persoană provoca accidental moartea cuiva, cel care ucisese fugea într-o cetate de scăpare pentru a găsi siguranță temporară în timp ce aștepta judecata (Num 35:22-28). Cele șase cetăți de scăpare erau răspândite pe teritoriul evreiesc, astfel încât orice israelit să poată căuta azil...","summary_en":"The Cities of Refuge The cities of refuge were built to protect innocent people from blood revenge. An avenger had the legal right to put a murderer to death (Num 35:19; see Gen 9:6). If a person caused someone’s death accidentally, the slayer fled to a city of refuge to find temporary safety while awaiting trial (Num 35:22-28). The six cities of refuge were distributed across Hebrew territory so that any Israelite could seek asylum. If, after trial, the fugitive was convicted of murder (inst...","source":"ThemeNotes.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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